I LIBRARY OF CONGRESS. I 

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w UNITED STATES OF AMERICA. I 

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VESTIGES 

OF THE 

SPIRIT-HISTORY OF MAN 




BY 



S. F. DUNLAP, 



MEMBER OF THE AMERICAN ORIENTAL SOCIETY, NEW HAVEN. 



" I caused blind hopes to dwell within them." 

JSschylus, rrometheus Boimd. 




KEW YOEK: 

D. APPLETON AND COMPANY, 
346 & 34S BEOADWAY. 

1858. 



Entered according to Act of Congress, in the year 1S58, by 
S. F. DUNLAP, 

In the Clerk's Office of the District Court of the United States for the Southern District 
of New York. 



PREFACE. 



The basis of the world is power. It lives in us and in 
every tiling. From the beginning it came forth from God, 
and was uttered in the philosophies of great teachers and 
prophets of the ancient world. God has not placed it here 
to remain inactive : it strives, creates, institutes. So long 
as the world is filled with it so long will its efforts continue, 
for power expresses the will of God. This work proceeds 
upon the conviction that there has been a gradual rise of 
systems, one cultus growing out of another. Thought grows 
like a plant. New fruits become the bases of further devel- 
opments. The present perpetually evolves new power. 

The first three chapters of this book are a kind of general 
introduction to the main body of the work. The third 
chapter has been extended by additional matter, in order 
to afford a broader basis for the subsequent chapters to 
rest upon. The authorities are given at the bottom of the 
page, and notes are added: particular notes to certain 
pages will be found in the Appendix of Notes and some 
remarks (p. 387) in reference to reading Hebrew without 
the vowel-points. These are not to be used in reading 
Hebrew proper names in this work. Corrections and 
additions will be found in the Errata. 



iv 



PREFACE. 



The author most prominently referred to in this treatise 
is Movers, Phonizier, Yol. I. Movers is authority among 
scholars : his work bears the highest reputation. Reference 
has also been made to Roth, Lassen, Weber, and other prom- 
inent Sanskrit scholars ; Rawlinson, Spiegel, Haug, students 
of the Old-Persian ; SeyfFarth, Lepsius, and Uhlemann, on 
Egyptian antiquities ; Pauthier on the Chinese ; Duncker 
on the Persians, Hindus, &c. ; Adolf Wuttke on the Chi- 
nese and Hindus : on the American races, to J. G. Miil- 
ler, Yon Tschudi, Schoolcraft, Squier, Stevens, Gallatin, 
Prescott, Larenaudiere, Lord Kingsborough, La Croix, 
Adair, the Dacotah Grammar, " Mounds of the Mississippi 
Yalley," &c. : on the Polynesians, to Hale, Ellis, and, on lin- 
guistik, to a number of recent and earlier European publi- 
cations, besides the works of Grimm, Bunsen, Lepsius, 
Bopp, and many other Sanskrit, Old-Persian and other 
Oriental authorities. The author has used Tischendorff 's 
as well as Lachmann's edition of the New Testament in 
Greek, a translation of Griesbach, Sebastian Schmid's 
Hebrew and Latin Bible, Leipsic, 1740, also Cahen's He- 
brew Bible, De Wette's Yersion and the Septuagint, ed. 
Tischendorff. 

In compiling the brief account of Buddhist doctrines in 
the last two chapters, the following works have been used : 
Duncker's Geschichte des Alterthums ; Wuttke, Geschichte 
des Heidenthums, Yol. 2 ; Burnouf, Intr. to Bouddhisme ; 
Neve, sur le Bouddhisme ; Weber, Akad. Yorlesungen ; 
Weber, Ind. Skizzen ; Prof. Salisbury's article in the 
Journ. of the Am. Oriental Soc. Yol. I. ; Spence Har- 
dy's Eastern Monachism, also his Manual of Buddhism, 
and other authorities: the reader can also examine the 



PREFACE. 



V 



Lotus de la bonne loi, by Burnouf, and Koeppen's Reli- 
gion des Buddha. 

The language of an author has generally been closely 
followed without putting the extract in quotation marks : 
these however are frequently employed. As this work is 
a collection of studies (Studien), frequent use has been 
made of parentheses to insert explanations, collateral ideas, 
or suggestions of any kind, and words in the original or in 
. the German translation. J. G. Miiller is quoted as J. 
Miiller, D. M. G. is an abbreviation for Deutschen Mor- 
genlandischen Gesellschaft and R. A. S. for Royal Asiatic 
Society. Seyffarth's Berichtigungen &c. is quoted as Com- 
putationssystem. The word Dios, Dins, Deus, has been used 
both in the genitive and nominative cases for " God." In 
Greek it is the genitive case of Zeusi As Oriental names 
are sometimes spelled differently in different authors, no at- 
tempt has been made to establish a uniformity in this 
respect, but the words have frequently been taken as the 
author found them, even where a more elegant usage has 
since sprung up. 

Use is made of names, which, having been handed 
down from remote ages, stand in the place of inscriptions 
and records ; for if there was a name, there must have 
been a thing named. They are evidences of ideas, persons 
or things that once existed ; and where they happen to be 
compound words, several ideas are often recorded in a single 
name. The terminations as, es, is, os, us, i, ya, &c, usual- 
ly form no part of the proper word or root, but are merely 
case-endings, &c. In this volume the proper names are 
divided by hyphens in many cases, to show that they are 
composed of shorter words. The termination syllable is 



vi 



PREFACE. 



occasionally separated by a hyphen from the root of a • 
word. Sometimes the letters forming the original root 
have been printed in small capitals, and those letters that 
have been added by a later nsage left in ordinary type. 
Occasionally the article (iZ=IIa) prefixed to a Hebrew 
word is printed with a capital letter italicised, to divide 
the article from the word proper. The references to San- 
choniathon are taken from Ensebins, Praeparationis Evan- 
gelicae, Liber L, cap. Phoenicum, Paris, mdcxxviii. 

The aim of the author has been to state verified facts 
with as few of his own inferences as possible. The order 
of arrangement follows the march of thought from the first 
conceptions and untaught speculations of the religious sen- 
timent, passing rapidly through the classic period of ancient 
philosophy and religion to the field of modern controversy. 



TABLE OF CONTENTS. 

CHAPTER PAGE 

I. — Spirits 1 

II.— Great Gods 24 

III. — Sun-worship 37 

IV. — Fire-worship 104 

V. — Light 118 

VI. — Cosmogony 129 

VII. — Philosophy 142 

VIII. — The Logos, the Only-begotten and the King 183 

IX. — Genesis and Exodus 260 

X.— The Garden 285 

XI. — Polytheism 307 

XII. — Beahmanism and Buddhism 320 

XIII. — The World-religions 351 



SPIRIT-HISTORY OF MAN. 



CHAPTER 1. 

SPIKITS. 

From the earliest times, among all nations, man lias sought 
to recognize his God ; to define that inscrutable Providence 
which rules the world. Like the successive changes of the 
forests, the infinite variety of the harvests, the differing 
notes of the birds, the opposite languages of men, the 
varied fragrance of the flowers, such is the contrast of re- 
ligions belief which man's spirit brings, as its first fruits, to 
its Creator. 

From Constantinople to the shores of India, China, and 
Japan, four great world-religions meet in conflict. Each as- 
serts its claims to be regarded as the civilized and saving 
religion of mankind. Brahmanism has an antiquity of more 
than three thousand years, Buddhism of twenty-three hun- 
dred, the Christian religion of eighteen centuries, the Ma- 
hometan of twelve. The number of Christians is perhaps 
two hundred and fifty millions ; that of the Mahometans, 
Brahmans, and Buddhists united, may be set down as not 
far from eight hundred millions. This enormous mass of 
human beings, whom we call pagans, are adherents of sys- 
tems which are founded on the religious convictions of many 

l 



/ 



2 



SPIRIT-HISTORY OF MAM". 



centuries, and are improvements upon former modes of 
worship that have long since passed away. The Christian 
religion holds possession of Europe and America ; the Ma- 
hometan, of Xorth Africa, Turkey, Lesser Asia, Palestine, 
Arabia, Mesopotamia, Persia, and even Northern India; 
the Brahman holds Hindustan, and some isles ; Buddhism 
predominates in Ceylon, Thibet, the countries north-east of 
the Ganges, the Birman Empire, Siam, China, Japan, and 
the Indian Archipelago ; also in Russian and Chinese Tar- 
tary. 

Man has his worth — his mission. To properly estimate 
our own, we must consider it in its relation to that of all 
other men ; not only those who at this day cover the surface 
of the globe, but those who have preceded us and contrib- 
uted in action, thought and sentiment, to form the present. 

Nature, to man in the most primitive state, is all alive ; 
she is a congregation of distinct existences,, each moved by 
the soul or spirit that dwells in it. 1 There is no harmony, 
no unity. All is separate, independent life. Hence, almost 
every object is a subject of suspicion to the savage. He is 
environed by agencies visible and invisible. Legions of 
spirits are seen in the woods, the flowers, the fruits, the 
grass, the mountains, the seas, the lakes, the rivers, the 
brooks, the fountains, the waterfalls, the birds, and the 
stars. Trees have their protecting spirits ; the animals have 
tkeir spirits, and are themselves divine spirits. 2 Songs were 
sung and fasts celebrated in honor of the guardian deities cf 
the bears in Canada. 3 Every appearance is the work of a 
spirit. If thunder is heard, the mighty god of the thun- 
der is adored. The snow, the frost, the hail, and the storm- 
winds, have each their especial divinities, which lie con- 

1 "And to every beast of the earth, and to every fowl of the air, and to 
every thing that creepeth upon the earth wherein is a living soul.'' — 1 Gen. 30. 

"Like man, all nature separates into body and spirit." — 2 Duncker, 66; 
Castren, Vorl. iiber Finnische Mythologie, 59, 163. 

1 J. Mailer, 61, 74, To, 107, 114, 120. 

s J. Miiller, Am. Urreligionen, 75, 91. 



SPIRITS. 



3 



cealed in the material substances to which they belong, 
like the soul in the human body. Spiritual existences in- 
habit almost every thing, and consequently almost every 
thing is an object of worship. Gods are seen "in the mist 
of the mountain, the rocky defile, the foaming cataract, the 
lonely dell, the shooting star, the tempest's blast, the even- 
ing breeze.'' 1 The Dacotah has " his god of the north, his 
god of the south, his god of the woods, and god of the 
prairies ; his god of the air and god of the waters." 2 The 
savage has his war-god, his fire-god, and his sun-god. The 
child of Nature reveres the lovely morning-red and the 
zephyrs that attend the path of the sun ; 3 he adores the 
"great star" Venus 4 and other planets, the clouds, or the 
shining nymphs of the waters above, 5 and locates souls of 
the distinguished dead, as deified spirits, in the regions of 
the air, or among the countless host in the starry heavens. 
The Milky Way is the " path of souls leading to the spirit- 
land," or the stars are their lights seen in heaven. 6 The soul, 
an airy form, is borne on the wings of the wind, following 
the sun in its course to the heaven in the west. 7 The 
Northern Lights are the dances of dead warriors and seers 
in the realms above. 8 The Iroquois and Algonquin tribes 
call the souls " shades " (otahchuk), like the Greeks and 
Romans. 9 The sunbeams are themselves the pious souls in 
the old Yedic ideas. 10 

1 Ellis. Polynesian Res., vol. i. 331. 2 Introd. to the Dacotah Grammar. 
s Rinek, i. 50. 4 J. Muller, 53, 220; Squier, Serpent Symbol, 123. 

6 Weber Yorlesungen iiber Ind. Literaturgesch. 31 ; Ind. Studien, ii. 301 ; 
Wuttke Gesch. des Heidenthums, ii. 248. 

6 J. Muller, 54; quotes Wied, ii. 152 ; Lafiteau, i. 406 ; Squier, Serp. Symb. 
70, quotes Wied, 360 ; Weber, Zeitschrift der Deutschen Morgenland. Gesell. 
vol. ix. 238 ; quotes Rigveda, vi. 5, 4, 8. 

7 Weber, Vorles. iiher Ind. Literaturgesch. 31 ; Weber, A Legend of the 
Catapatha Brahmana, Zeitschrift der Deutschen Morgenland. Gesell. vol. ix., 
238, note. 

8 J. Muller, 54. The Dacotahs call the Aurora Borealis " Old Woman." 
She is the goddess of war. — Schoolcraft, part hi. 487. 

9 J. Muller, Amerikanische Urreligionen, 67. 

10 Rigv. i. 9, 3, 10, in Zeitsch. d. D. M. G. ix. 248, note. 



4 



SPIRIT-HISTORY OF MAN. 



"And now Cyllenian Hermes summoned forth 
The spirits of the suitors ; 
The sun's gate, also, and the land of dreams 
They passed, whence next into the meads they came 
Of Asphodel, by shadowy forms possessed, 
Simulars of the dead." — Cowper's Iliad, Book 24. 

The American aborigines believed falling stars to be 
divine beings. 1 The Greeks worshipped the stars in com- 
mon with the most ancient nations. 2 The Zendavesta says, 
"I invoke and praise the stars, heavenly people of excel- *» 
lency." 3 The stars in Charles's Wain were believed by 
some of the New England Indians to be men hunting a 
bear. The Seven Stars were seven dancing Indians. 4 Stars, 
in the Arya-Hindu belief, were considered abodes of the 
gods, or visible forms of pions persons after death. 5 The 
Californians believe the sun, moon, morning and evening 
stars, to be men and women, who every evening leap into 
the sea, and reappear in the morning on the other side of 
the earth. 6 Agni, in India, is thought to rise in the morn- 
ing in the shape of the sun out of the ocean. 7 The 
Mexicans adored Tlavizpantecutli, the god of the dawn and 
of the twilight. It was' the first light which appeared in 
the world. The Peruvians worshipped Yenus by the name 
of Chasca, "the youth with the long and curling locks," the 
page of the sun whom he attends so closely in his rising and 
his setting. The Romans adored Aurora ; the Greeks, Eos ; 
the Dorians, Auos ; the Old Prussians, Aussra ; the Persians, 
Ushasina; and theVedic Hindus, Aushasa (Ushas), imperso- 
nations of the rosy-fingered morn. Among our Indians, the 
Rainbow is a spirit, who accompanies the sun. He is wor- 
shipped by the Peruvians as a direct emanation from the 
sun. Among the Greeks, she is Iris the Messenger. The 

1 J. Miiller, 54. 

2 Eschenburg, Manual 465 ; Rinck, Religion der Hellenen, i. 38. 

3 Kleuker's Zendav. 83. 4 Squier, Serp. Symbol, 11. 

6 Wilson's Rigv. Veda, i. 132. 6 J. Muller, 53. 7 Wilson, Rigv. i. 248. 



SPIRITS. 



5 



Camanches worship the moon as god of the night. The 
moon was also a male deity among the Cherokees, as well as 
among the ancient Germans and Egyptians. The elements 
are deified. Air, fire, and water, have each their divinities. 

The Mandans think the stars are the spirits of the dead. 1 
The Egyptians accorded divine honors to the dead. The 
Madagassians consider the dead evil spirits. The Hebrews 
held notions like those of the Egyptians and other neigh- 
boring nations. They had a dim conception of existence 
after death. They had their " Sheol," which is the same 
as Hades, Orcus. There the shades assemble, who no more 
have either blood or flesh. Moses could not deprive them 
of these ideas, for he had nothing to replace them with.* 
"They joined themselves unto Baal Peor, and ate the sacri- 
fices of the dead." 3 The Jews regarded the souls of the dead 
as demons. So did the Greeks. " Their term demon, in its 
ancient acceptation, meant a divinity." 4 In like manner the 
Chinese erected temples to their ancestors. The Hindus 
and Greeks, before Homer, honored them by invocations 
and libations. At the time of the new moon, the Hindus 
made offerings (pitri-yagna) to the spirits of " the fath- 
ers ; " also on the birthdays of the dead ; and water was 
sprinkled every day in their honor, besides certain days of 
the month specified in the laws of Manu. They were said 
to have adorned the heaven with stars. The Romans be- 
lieved in lares of all sorts, spirits of the departed, protect- 
ing spirits, lares of gentes, lares publici, and lares that 
stand where cross-roads meet. 6 They held an annual festi- 
val (Feralia) in honor of the dead. It began the 18th of 
February, and lasted to the end of the month. The manes 
were both good and hostile powers. They were subordi- 

1 Squier, Serp. Symbol, 70. 2 Friedlander, i. 92. 

8 Psalm cvi. 28. 4 Compare Euripides, Phoenissae, 1607, 1608. 

5 Zeitschrift der Deutschen Morgenl. Gesellsch., vol. ix. p. lx. ; Duncker 
Geschichte des Alterthums, vol. ii. 171 ; Wuttke Gesch. des Heidenthums, 
vol. ii. 251, 393. 

6 Creuzer, Symbolik, 586. 



6 



SPIRIT-HISTORY OF MAN. 



nate to the authority of Pluton. Ataensie, a death-god- 
dess in America, dwells in the moon, like the Greek Perse- 
phone, and stands at the head of all the bad spirits ; and in 
the belief of the Apalachis, Cupai, the adversary, rules over 
the underworld. 1 The Indians believe in the transmigra- 
tion of souls, not only into the bodies of animals, but into 
the stars. 2 The soul is considered immortal among the 
Algonquins, passing from one object to another. 3 The 
Caribs believed that the insignificant and inferior souls 
were changed into animals. 4 

The Phoenician deities were personified powers of 
Nature, which gradually came to be regarded as beings 
" considered human," until at last Euhemerism made mere 
men of them. The Phoenician religion was Nature-wor- 
ship, in which the sidereal element was prominent ; and 
the gods, which elsewhere appeared visibly in the ver- 
dure of the trees, in the beauty and grace of plants, in the 
manifold stirrings of the animal kingdom, in consuming 
fire, in the murmuring of streams and fountains, in the 
mountains, in the glowing poisonous simoom, in short, 
every where in Nature, where life and death reveal them- 
selves, had especially their " idols" (symbols and carriers of 
the deity), in the lights of heaven. 5 The Khonds, in India, 
had a sun-god, an Earth-goddess, a moon-god, a war-god, a 
god of hunting, a god of births, a god of the small-pox, a 
god of grain, and many other gods. 6 The religion of the 
first inhabitants of India consisted in the worship of local 
deities, some supposed to be benevolent, some malevolent. 
They were originally supposed to be spirits of deceased 
persons, who still retaining the feelings they had when 
alive, haunted the places of their former residence. They 

1 J. Miiller, 140, 150. 2 J. Muller, 209, 67 

* Schoolcraft, Indian Tribes, i. 33 ; J. Muller, Geschichte der Amerikan. 
Urreligionen, 66, et passim. 

4 J. Muller, 209. 6 Movers Phonizier, i. 157. 

6 Allen's India, 425. 



SPIRITS. 



7 



were thought to have the power of assisting their friends 
and injuring their enemies. Thus able to interfere at 
pleasure in human affairs, they became objects of great 
anxiety. 1 The Father-Genii possess wonderful powers; 
they bless and protect the pious, bestow possessions and 
wealth ; they resemble the heavenly bands who help the 
gods in their works like the Feruers of the Zend legends. 2 
The Persian liturgy says : " I invoke the fearful and mighty 
Fravashis of the saints, of the pure men, of the men of the 
Old Law and the New Law, the Fravashis of my ancestors, 
and the Fravashi of my soul." 3 The Persians venerated 
rivers, trees, mountains, herds of the resurrection, stars, 
spirits, feruers. Feruers were in all places ; in the streets, 
cities, and provinces, heaven, water, wind, earth, animals, 
etc. ; in Ormuzd, the Amshaspands and all the deities. 
Spirits of the departed were feruers. Connected with the 
worship of the stars is the worship of the Fravashis, or 
Feruers. The Fravashis are souls, and are stars also. " All 
the other numberless stars which are visible, are called the 
Fravashis of mortals : for the whole creation which the 
Creator Ormuzd has made, for the born and the unborn, 
for every body, a Fravashi, with like essence, is manifest," 4 
(mit gleicher Essenz ist offenbar.) All the stars are con- 
sidered metamorphosed Indians, by the inhabitants of the 
Caribbean Islands and the Patagonians. 5 

The Hindus believed the stars to be spirits called Gan- 
dharvas and considered to be heavenly choristers. 6 At the 
close of the year, during the last five days, the Persians 
celebrated the " Festival of All Souls." On these five in- 

1 Allen's India, 361. 

2 Begleitende Heifer der Gotter bei ihren Werken wie die Feruer der Zend 
sage. Roth. 4 D. M. G. 428. 

3 2 Duncker, 3*75. So, in the New Testament, we find, " I will say to my 
soul : Soul, thou hast many good things," etc. — Luke xii. 19. 

4 Spiegel Die Lehre von der unendlichen Zeit. Zeitschrift der D. M. G. 185] . 
Minokhired S. 343. Paris MS. 

5 J. Miiller, 256, 220. 

e 1 Weber, Ind. Stud. 196, 224. Milman's Nala, p. 122. 



8 



6PIRIT-HIST0RY OF MAN. 



tercalary days the souls of the dead come again on earth 
and visit their friends. At this festival every one must 
pray twelve hundred times a day, " Purity and glory is for 
the just, who is pure ; " and the prayer, " That is the will of 
Ahuramazda," with other prayers. Noxious animals must 
be killed, entertainment and dresses prepared for the pure 
spirits, and they must be invoked with prayers, — customs 
which have evidently the same origin as the banquets of 
the dead among the Hindus. 1 Festivals in honor of the 
dead were celebrated by the American tribes every eight 
or ten years, and even by the Aztecs and Tlascalans in 
Mexico.' 2 

The ancient Chinese religion was that of all the earliest 
forms of society, — the worship of the visible powers of Na- 
ture or of the stars. The Chinese sacrificed to the Shin, 
that is, to the superior spirits of every rank, and to their 
virtuous deceased ancestors, and addressed the wind, rain, 
thunder, diseases, etc., as divinities. Confucius says, 
" Shun then offered the sacrifice called lui to Shangti, he 
presented a pure offering to the six venerable ones, he 
looked with devotion towards the hills and rivers, and 
glanced around at the host of Shin." 3 The Micronesian 
islanders, in the Pacific Ocean, worship the spirits of their 
ancestors. Their word " anti " means deified spirit. They 
believe that as soon as a person dies, his spirit or shade 
ascends into the air, and is carried about for a time by the 
winds. At last it is supposed to arrive at the Kainakaki, a 
sort of elysium. 4 In Ellis's Polynesian Researches, the 
name of a spirit is " varua," which means a " god " like- 
wise. " Varua ino " are the bad spirits. Oramatuas tiis, 
"spirits of the dead," were greatly feared by the islanders. 5 
Among the Old Persians the bad spirits were, in part, spirits 
of the dead. 6 Some of the Indians of our Southern States 
believed the higher regions above inhabited by good spirits, 

1 2 Duncker, 37V, 378. 2 J. Mailer, 86, 647. 

8 Canon of Shun. Shu King, book h\, Chinese Repository. 

4 Hale, 99. 6 Ellis, vol. i. 334, 335. 6 J. Mailer, 209. 



SPIRITS. 



9 



called "Nana isktohoollo." The evil spirits, "Nana ook- 
proose," were supposed to possess the dark regions of the 
west. 1 The conception of souls of the dead as changed 
into airy shapes, which the wind attends to their resting- 
place, is the old belief of the Indogerman races extending 
from Britain to the Ganges. 2 In Tahiti, the dead are 
elevated to the rank of gods, and the "First man" (the 
Creator) had the same name, Tii or Tiki. 3 

Every Indian, in youth, seeks a protecting spirit for 
himself. There are also bad spirits ; but all spirits are to 
be feared : for the protecting spirit of one is to be feared 
by others. 4 Throughout the spirit-realm the same spirits 
are both good and hostile, or they are divided into those 
which are favorable and those which are unfavorable. 5 
According to Philo, the Alexandrian Jew, the air is filled 
with invisible inhabitants, spirits free from evil, and im- 
mortal. The best of them are the angels. God uses them 
as inferior powers and ministers to benefit mankind. 6 The 
angels were the souls of the stars. 7 

''When the morning stars sang together, 
And all the sons of Elohim (God) shouted for joy." 

The Septuagint gives this verse differently : 

" When the stars were brought forth they approved me, 
All my angels with a loud voice." 8 

In Homer, the same gods are favorable or hostile to dif- 
ferent persons; but there is no formal division into good 
and evil deities among the gods ; bad spirits, spectres, etc., 
were generally, among the Greeks, believed to exist. Bad 
angels are not known to the Hebrews before the exile ; 
although the angels work evil. 9 

1 Adair, 43, 51, 80, 81. 2 "Weber, Ind. Studicn, 31. 

3 J. Muller, 135. 4 J. Muller, 12. 

6 J. Muller, 151. 6 De Wette, Bibl. Dogm. i. 146. 

7 De Wette, Bibl. Dogm. 82. 8 Job xxxviii. 7. 
9 De Wette, Bibl. Dogm. i. 82. 



10 SPIRIT-HISTORY OF MAX. 

The ancient Irish worshipped the sun, moon, stars, and 
the winds ; 1 the Gauls, natural phenomena, the elements 
and heavenly luminaries, stones, trees, winds, rivers, thun- 
der, the sun, etc. The ancient German and the Scandina- 
vian religions were based on nature- worship. They adored 
spirits of every kind, in the sun, moon, and stars, air-gods, 
water-gods, etc. The Esquimaux, the Greenlanders, the 
people of Siberia, and the Polynesians, worship spirits. 
The Baktrian Hindus worshipped spirits of the sun and 
moon, the air, the heaven, the water, the rivers, the winds, 
celestial singers, nymphs and demons, patron deities of the 
villages, and the souls of their ancestors. The American 
Indians worship the fire, the sun, the elements, and in- 
numerable other spirits. 2 The Peruvians, Mexicans, Ro- 
mans, Greeks, Assyrians, Arabs, Hindus, Babylonians, 
Tartars, Persians, Massagetse, Egyptians, and Hebrews, 
adored the sun. The primitive Magian religion was the wor- 
ship of the heavenly bodies. 3 The old Canaanites adored 
the sun, moon, and stars. Some of the Mexican races con- 
sidered the stars sisters of the sun. In Peru they were the 
moon's maids. Among the Hebrews they were the sons of 
El (the Sun). " They fought from heaven. The stars in 
their courses fought against Sisera." 4 "And suddenly 
there was with the angel a multitude of the heavenly host 
praising God." 5 " Take heed that ye despise not these little 
ones ; for I say unto you, that in heaven their angels do 
always behold the face of my Father which is in heaven." 6 
" Notwithstanding, in this rejoice not that the spirits are 
subject unto you." 7 The demons enter the herd of swine. 
Jesus walking on the water is thought to be a spirit. 
" What shall a man give in exchange for his soul ? " " Je- 

1 Vallancey, Essay on the Celtic Language, 51, 65. 

2 Schoolcraft, i. 38, et passim. 3 Heeren's Asia, vol. ii. 190. 

4 Judges, v. 20. 5 Luke ii. 13. 6 Matthew xviii. 10. 

7 Luke x. 20. 



SPIEITS. 



11 



sus perceived in his spirit that they so reasoned within 
themselves." 1 

" For so the Spirit of the Theban seer 
Informed me." 2 

" For when they rise from the dead, they neither marry 
nor are given in marriage, but are as the angels which are 
in heaven." 3 " The chariots of God are twenty thousand ; 
thousands of angels." 4 " And it shall come to pass in that 
day, that the Lord shall punish the host of the High Ones 
that are on high, and the kings of the earth upon the earth. 5 
"The stars are not pure in His sight." 6 "His angels he 
charged with folly." 7 " Who maketh His angels spirits." 
(Winds.) "Then a spirit passed before my face." 8 

Ovid says in his Metamorphoses, " that no region might 
be destitute of its peculiar animated beings, the stars and 
forms of the gods possess the tract of heaven." 9 Human 
figures were sculptured by the Assyrians, having stars upon 
their heads. 10 The same are found in Egypt, representing 
the twenty-four hours of the day. 11 Others have a huge star 
in the middle of the figure. 12 The Persians, Chaldeans, 
Carthaginians, Assyrians, Egyptians, Old Canaanites, in- 
cluding the Phoenicians, worshipped the spirits of the stars. 
In the language of Mr. Prescott, " As the eye of the simple 
child of nature watches through the long nights the stately 
march of the heavenly bodies, and sees the bright host 
coming up one after another, and changing with the changing 
seasons of the year, he naturally associates them with those 
seasons as the periods over which they hold a mysterious 
influence." 13 "And they had no sure sign either of winter, 
or of flowery spring, or of fruitful summer ; but they used 
to do every thing without judgment, until I showed to 

I Mark ii. 8. 9 Odyssey, xxiii. 251. 3 Mark xii. 25. 

4 Ps. lxviii. 17. 5 Isaiah xxiv. 21. 6 Job xxv. 5. 7 Job iv. 18. 
8 Job iv. 15. 9 1 Metam. p. 7. Riley. 10 Layard's Nineveh vol. i. 

II Champollion Egypte, p. 131. 13 Gesenius, Jesaia, vol. ii. 529. 
iS Prescott's Mexico, i. 121. 



12 



SPIRIT-HISTORY OF MAN. 



them the risings of the stars and their setting 's, hard to be 
discerned. 1 " So, in the opening of the tragedy of Agamem- 
non by ^Eschylus, the watchman says : 

"I have beheld the gathering of the nightly stars, 
Both those that bring winter and summer to mortals, 
Brilliant Lords, Stars conspicuous in the JEther." 

And Job : 

Canst thou fasten the bands of the Pleiades, 

Or loosen the chains of Orion ? 

Canst thou lead forth the Signs in their season, 

Or guide Arcturus with his sons ? 

Knowest thou the ordinances of the heavens ? 2 

Let them be for signs, and for seasons, and for days, and 
years. 8 The Mexicans regulated their festivals by the 
Pleiades. 4 The Polynesians determined their two seasons 
by this constellation. " Matarii i ma," " Pleiades above,'' 
" Matarii i raro," Pleiades below" (the horizon). 5 The 
Cherokees venerated " the Seven Stars ; " and they were 
called " the dancers " by some of the Northern tribes of 
Indians. The Peruvians consecrated a pavilion of the 
great temple at Cuzco to the stars, and especially to Yenus 
and the Pleiades. 7 

In India, the Maruts, the Eudras, the BAbhus, and the 
Pitris, were protecting spirits, originally men.* The Maruts 
are the wind and storm gods ; a spirit-band formed by 
the souls of the dead. Hence the oft-repeated ex- 
pression " they were once mortals," and hence probably 
their name ; Maruts, " morts," mors. 9 In the Yedas, the 
Manes are called "the fathers" (pitris), and Yama, an old 

1 JEschylus, Prometheus bound, 454 — 457 

2 Noyes, Job, p. 198. Job xxxviii. 31. 32. 33. Munk, 424. 

3 1 Genesis, 14. 4 Prescott 146. Mexique 29. 

5 Ellis, Polynes. Res. i. 87. 

6 J. Miiller, p. 54. Squier,Serp. Symb. 69. 

7 Lacroix, Univers pitt., Perou, p. 370. 

8 Wuttke, Gesch. des Heid., p. 568. 

9 4 Kuhn's Zeitsch.fiir Yergleichende Sprachforschung, p. 116. 



SPIRITS. 



13 



sungod or firegod, is their king. Tarna was the "first 
man," like Manu. 1 

" Agni zertriiraraere nicht die heilige Schale, 
Die lieb den Gottern und den hehren Yatern ; " 

" Gen' hin, geh' bin, auf jenen alten Pfaden, 
Auf denen unsre Vater heiragegangen ; 
Gott Yaruna und Yama sollst Du schauen, 
Die beiden Konige, die Spendentrinker. 
Gen' zu den Yatern, weile dort bei Yama." 2 

The Hindus poured out libations to the dead like the 
Greeks. The Peruvians made libations to the Sun ; they 
searched the entrails of victims, and believed in auguries 
like the Romans, Babylonians and Greeks, and their idols 
were thought to speak after the manner of the ancient 
Greek pythonesses. 3 The flight of birds, especially vultures, 
was ominous among the American savages, as amongst the 
ancient Italians. 4 "So sang the birds in the branches to 
Sigurd, after he had destroyed Fafni, what yet remained 
for hi in to do. 6 " 

" Fataque vocales praemonuisse bores. " 6 

In Italy genies were supposed to reside in the mid air, 
where the tempests have their origin. 7 All the Sabellians, 
but especially the Marsians, practised divination : prin- 
cipally from the flight of birds. 8 "The seer, the feeder of 
birds, revolving in ear and thoughts, without the use of 
fire, the oracular birds with unerring art." 9 

1 Miiller, Todtenbestattung, D. M. G., vol. ix., page xxi. — 4 Kuhn 101. 

2 Miiller Todtenbestattung, D. M. G. vol, 9. ix. xiv. 

3 Univers pitt. 371, 372, 376 ; Prescott, Peru, i., 106 ; Ezekiel xxi. 21 ; 
D'Orbigny, l'bomrae Americain, i. 303. 

4 J. Miiller, p. 84. 278. ; D'Orbigny, L'homme Americain, i. p. 303. 

5 Jacob Grimm, Ursprung der Sprache, p. 14. 

8 Tibull. ii. 5. 78. 7 Italie ancienne, p. 386. 

8 Mebuhr's Rome. Am. ed. i. 71. 

9 iEschylus, Septem contra Thebas, line 24 — 26. 



14 



SPIRIT-HISTORY OF MAN. 



"Nor does bird send forth the notes of propitious omen." 1 

The "fifty races of birds, sharp-darting, divine," are men- 
tioned in the old Persian sacred books. 2 Gods were among 
our Indians thought to reside in the upper currents of the 
atmosphere. 3 

M And the pure JSther, highway of the feathered race." 4 

Birds which dart lightning from their eyes are the children 
of Thunder. 5 The bird belongs to " the Heavenly " as one 
of them ; he raises himself by superhuman power above the 
earth, and is lost in the realm of the invisible. 6 Hence the In- 
dian conception of the Deity manifesting himself in the form 
of a bird. 7 " Either this bird is the god himself, or the Great 
Spirit reveals himself as a bird, or he dwells in him." On 
great occasions, Kitchi Manitu shows himself in the clouds, 
borne by his favorite bird Wakon. 8 This is no other than 
the Great Spirit himself. " The bird of the Great Spirit 
is throned above, while the noise of his wings is the thun- 
der ; he looks spying around, so arises the lightning ; also 
he causes rain." 9 Other Indians ascribe the thunder to a 
great white cock in heaven. 10 The Dogribs tribe supposed 
that the earth was originally covered with water. ~No living 
being existed but a great Almighty Bird, whose eyes were 
fire, his looks lightnings, and the flap of his wings the 
thunder. He leaped down into the water, then the earth 
rose, and, at the Bird's command, animals came forth out 
of the earth. When his work was ended, the Bird with- 
drew, and was seen no more. 11 According to the Minitarree 

I Antigone, line 1020. 

3 Yagna. Kleuker, vol. i, p. 129, Note, et passim. 

3 Schoolcraft, part i. p. 33. 4 iEschylus, Prometheus, 280. 

5 J. Miiller, p. 91. Schoolcraft, Algic Res. ii. 114. 

6 J. Miiller, p. 120. ' J. Miiller, 61, 63, 64, 111, 120, 121. 

8 J. Miiller, 120; Chateaubriand, i. 192. 

9 J. Miiller, 120. 10 Ibid. 121; Heckewelder, 627. 

II J. Miiller, 121, quotes Klemm, ii. 155, 160; Schoolcraft, Wigwam, 202, 
etc., etc. 



SPIRITS. 



15 



version of this myth, the Bird had a red eye, which refers 
to the Sun ; he dived under, and himself brought the earth 
up. 1 

Baal (the Sun) was represented with the wings and tail 
of a dove, to show the association with Mylitta. 2 Compare 
the Orphic idea of Zeus as Eros or Cupid ; also Noah's 
dove with the doves of Mylitta (Yenus), the Sun's dove, 
as the Spirit of God, that moved on the face of the waters. 
" The Spirit descending from heaven like a dove." 3 Among 
the Egyptians and Assyrians, hawk-headed divinities were 
those of the first order. " God is he that hath the head of 
a hawk." 4 The winged Sphynx resembles the Greek 
Gryphon, which is evidently an Eastern symbol, connected 
with Apollo (the Sun). 6 The eagle is the bird of Jove. 
In Persia the bird Asho-Zusta contends against the fiends. 
Other birds fight the devils, especially the bird Sinamru 
(Simurg). The Parsees asserted that Sinamru was the 
eagle. 6 " Serosch is holy, one of the four Heaven-birds : 
Corosh, radiant with light, far-seeing, intelligent, pure, ex- 
cellent, speaking Heaven's language." 7 " I invoke the five 
races of the birds, .... the numerous birds of rapid wing." 8 
In the comedy of Aristophanes, the chorus of birds is made 
to say : 

" The black-winged Night first lays a windy egg, 
Whence in the circling hours, sprang wished-for Love, 
He begot our race, and brought us forth to light. 
The immortal kind, ere Love (Eros) confounded all things, 
Had no existence yet ; but soon as they 
Were mingled, Heaven with Ocean rose, and Earth 
And all the gods' imperishable race. 
Thus are we far more ancient than the Blest." 9 

1 J. Miiller, p. 121 

4 Layard's Nineveh, 449. 3 John i. 32. 

4 Layard's Nineveh, p. 458 ; Movers Phonizier, vol. i. p. 68, 59. 

6 Layard, p. 459. 6 Dunker, vol. ii. p. 385. 

7 Serosh-Yesht. Kleuker i. 145. 

Serosh, " the god of obedience, shows the law to the 7 Keshvars of the 
earth." Corosh — the Raven ; the Carrion Crow. 

B Kleuker, 129. 9 Aves, 768—772. 



16 



SPIRIT-HISTORY OF MAN. 



J. Miiller says of our Indians that in all things they re- 
cognized a divine Spirit, except in lining men. 1 To the 
worship of Spirits is to be added that of the souls of the 
dead, which not unfrequently is one and the same thing. 
The souls of the dead, like other spirits, exert on the des- 
tiny of the living a divine influence ; they manifest them- 
selves, and are worshipped like gods. Festivals in their 
honor were celebrated every year ; or every eight or ten 
years. They erected not merely monuments, but temples 
to them. Many Indians believe that before their birth they 
were animals. The Iroquois believe that at their decease 
men may become animals, or their souls transmigrate into 
stars. The southern heaven is chiefly the abode of the de- 
parted, and the stars of the Milky Way are the road to it. 
Among the Apalaches and Natchez, the sun is the abode 
only of the souls of the brave. 2 The Comanches believe the 
Indian paradise is situated beyond the sun. 3 The Mexicans 
prayed to their chief gocl, "We beseech thee that those 
whom thou lettest die in this war, may be received with 
love and honor in the dwelling of the Sun ; that they may 
be gathered to the heroes (mentioned by name) who have 
fallen in former wars." 4 The souls of warriors escorted the 
Sun in his progress through the heavens, and, after four 
years of this life of happiness, were transformed into clouds, 
birds of brilliant plumage, lions, or jaguars. 5 " It is mani- 
fest that between the periods of Homer and Pindar a great 
change of opinions took place, which could not have been 
effected at once, but must have been produced by the efforts 
of many sages and poets." Whilst in Homer (about B. C. 
884) only a few favorites of the gods reach the Elysian 
fields on the border of the Ocean ; Pindar, not far from 
B. C. 550, makes the " Islands of the Blessed " a reward for 
the highest virtue. In Hesiod's " Works and Days " all the 
heroes are described as collected by Zeus in the " Islands 

1 J. Miiller, 73. 2 J. Miiller, 72, 63. 3 Schoolcraft, ii. 225. 

4 J. Miiller, 620. 5 Univers pitt. Mexique, 25. 



SPIRITS. 



17 



of the Blessed." 1 The Hindus believed that those who fell 
in battle went to Indra's heaven, where was light a 
thousand times more brilliant than the sun. Those who 
died in bed, the women and servants went to Jama in the 
shades below. 2 The nations of Northern Europe be- 
lieved that the beautiful maids of Odin conducted the 
souls of fallen heroes to Yalhalla. Those who died of 
old age or sickness went to Hela, the goddess of the under- 
world. The souls of the common people enter the bodies 
of animals, in the conception of the Natchez tribe ; those of 
the distinguished migrate into the stars. 3 

Our Indians believe that spirits or gods abide in 
animals. The more primitive the Nature-worship, the more 
frequent is the worship of animals. 4 Animal worship pre- 
vailed over Persia, India, Greece, Asia Minor, and Egypt. 
The adoration of the bull, the goat, and the serpent, is too 
well known to need remark. The Egyptians held most 
animals sacred. So, in America, the Great Spirit appears as 
a beaver. The beaver was sacred to the Great Spirit. The 
same is true of the snake and the opossum among the Nat- 
chez Indians.* The transmigration of deities and the spirits 
of the dead into animals was a prevalent notion. In Peru, 
one of the deities is represented in the shape of a bird, just 
as in the Polynesian islands, gods take the shapes of birds 
or sharks. 6 Separate distinct spirits were regarded as 
causes of the individual phenomena of Nature. Nowhere, 
in the primitive condition of mankind, ruled the conception 
of order, or subordination, or unity ; but all things had sep- 
arate spirits assigned to them as their causes. Every ob- 
ject wears the aspect of a separate living being — and when 
the mute and dead nature of some is too apparent for the 

1 See K. 0. Miiller, Lit. Anc. Greece, 230, 232. 
1 Duncker, ii. 68, 69. Inde, 196. 3 J. Miiller, 67, 66. 

4 J. Miiller, 120, 59 ff. 6 J. Miiller, 123. 

6 Ellis, Polynesian Res., vol. i. 225, 329 ; Univers pitt. Mexique, Guatemala 
et Perou, 371, 377. 

2 



18 



SPIRIT-HISTORY OF MAN". 



exercise of this belief, it exerts itself in the idea that the in- 
animate object has a soul, a life about it somewhere ; or a 
genius loci, a nymph, or protecting spirit. Thus, to the 
savage, the larger part of Nature becomes a legion of 
animated powers, independent in existence and character. 

Life and power are associated together in his mind, and 
the most important distinction of the nature of gender, 
which he thinks fit to make in his language, is the division 
of objects into those which have life, and those without it. 
With him, the Sun, Moon, Stars, Thunder and Lightning are 
of the animate, or living gender. 1 The Mexican gender 
distinguishes rational beings from irrational animals and 
inanimate objects. " In the nouns of inanimate things the 
plural is the same as the singular, such excepted as are 
personified and considered animate, as the stars, sky, etc." 9 
Dr. von Tschudi,in his grammar of the Kechua (Peruvian), 
remarks, " substantives in gender are divided into animate 
and inanimate. To the first belong men, beasts, plants, 
especially trees, the sea, rivers, the sky, the stars. To the 
inanimate belong stones, all inanimate masses, works of 
man's artificial production, little plants, small animals, 
etc., etc." 

The most primitive condition of mankind was that of 
separate tribes, families or gentes, speaking different 
tongues ; and these tribes often assimilated in language to 
their neighbors, producing resemblances of some sort,' we 
can scarcely say dialects ; for all the dialects we know of in 
Europe and Asia, and possibly in America, date some 
thousands of years after the earliest period. The totally 
different character of the languages of the American tribes 
favors this view. It has been said that the grammar ot 
these tribes and nations is very much the same, from the 
Esquimaux to the Patagonians ; but that such a resem 
blance is not to be found in the word-material. It is con- 
fined to the grammar, which would naturally be crude, 

1 Schoolcraft, u. 366. 2 American Ethnol. Soc. i. 216. 



SPIRITS. 



19 



because the American tribes were not, generally speaking, 
civilized. Kanke, at the commencement of his History of 
the Popes, says : " If we take a general survey of the world 
in the earliest times, we find it rilled with a multitude of 
independent tribes. We see them settled round the Medi- 
terranean, from the coasts as far inland as the country had 
yet been explored, variously parted from each other, all 
originally confined within narrow limits, and living under 
purely independent and peculiarly constituted forms of 
government." The historian Niebuhr remarks : " The far- 
ther we look back into antiquity, the richer, the more dis- 
tinct and the more broadly marked do we find the dialects 
of great languages. They subsist one beside the other, with 
the same character of originality, and just as if they were 
different tongues. 1 " The variety of the Grecian tribes, and 
Homer's enumeration of the various races that assembled at 
the siege of Troy, are well known. Additional evidence of 
this early multiplicity of distinct tribes is perhaps to be 
found in the oriental system of government. A great 
king had many tributary kings under him. Each of these 
petty kingdoms preserved in the main its ancient customs 
and form of government, paying an annual tribute to the 
power whose superiority it acknowledged. The Old Testa- 
ment bears constant testimony to the variety and number of 
distinct nationalities. In Persia and India, the same thing 
appears, and even in China. The tribes of Tartary and the 
remains of countless races that even now appear between 
the Caspian and Black seas, the tribes of Germany, Gaul 
and Britain, and the ancient and even modern condition of 
Africa, all point to the same primitive tribal organization. 
In Korth America, we have the almost infinite variety of 
distinct tribes, speaking different languages. Mexico was 
filled with distinct nations having different dialects. The 
Aztec armies were incessantly occupied in attacking "a 
multitude of petty States," some unconquered, and others 

1 Niebuhr's Rome, Am. ed., vol. i. p. 49. 



20 



SPIRIT-HISTORY OF MAN. 



endeavoring to shake off the yoke. 1 The Mexican great 
chiefs or nobles exercised complete territorial jurisdiction, 
each in his own district; they raised taxes, and followed the 
standard of the monarch in war with forces proportionate 
to the extent of their domain, and many paid tribute to tile 
king as their legitimate sovereign. All this resembles the 
ancient state of things among the tributary peoples of Asia. 
In Guatemala, according to Juarros, the number of nation- 
alities and languages was greater than in any other part of 
the New World. The number of different peoples exceeds 
that of the languages. 2 In South America, in the kingdom 
of Quito, in its narrowest acceptation, two hundred and 
fifty-two nations existed, with as many dialects, which have 
been .divided into forty-three distinct separate languages. 
The nations, dialects and languages to the south, towards 
Cuzco, were hardly less numerous. 3 

" The Indian languages generally have few words or even 
roots in common, except when they belong to some great 
family. The Apaches may be taken as an example. They 
extend from Texas to the Colorado of California, swallow- 
ing up many tribes with which they were not supposed to 
have any relationship, until affinities were discovered in 
their languages. Professor W. ,W. Turner, to whom I sent 
a few words of the Apache language, .... discovered 
striking affinities between it and the language of the Atho- 
pascans who occupy a far northern region near the Esqui- 
maux. I have been able to trace analogies in the lan- 
guages of several Indian tribes in New Mexico and Cal- 
ifornia, quite remote from each other. Unless there is such 
a relationship, no innate radical resemblance can he traced 
in the word-stock of the Indian languages. This charac- 
teristic, I can safely say, applies to the group of languages 
on the Pacific as well as on the Atlantic side of North 

1 TJnivers pitt. Mexique, p. 21. 2 Buschmann, pp. 130, 131. 

8 Von Tschudi, Grammar of the Kechua language. 



SPIRITS. 



21 



America" 1 Mr. Gallatin says : " Taking into view the 
words or vocabularies alone, although seventy-three tribes 
(east of the Rocky Mountains, within the United States and 
the British possessions) were found speaking dialects so far 
differing that they cannot he understood without an inter- 
preter by the Indians of other tribes, yet the affinities be- 
tween the words of many of them weie such as to show 
clearly that they belonged to the same stock. Sixty-one 
dialects, spoken by as many tribes, were thus found to 
constitute only (?) eight languages, or rather families of 
languages, so dissimilar that the few coincidences which 
might occur in their words appeared to be accidental. 2 The 
investigation of the languages of the Indians east of the 
Rocky Mountains, and north of the States as far as the 
Polar Sea, has satisfactorily shown, that however dissimilar 
their words, their structure and grammatical forms are 
substantially the same. 3 " Mr. Gallatin has found in North 
America alone thirty-seven families of tongues, comprising 
more than one hundred dialects." 4 It is well known that 
tribes emigrate and change their language entirely ; and 
that two tribes will coalesce, forming a new language, in 
which it is almost impossible to recognize either of the 
original tongues. Yon Tschudi says, "The number of 
American languages and dialects is extraordinarily great, 
and scarcely the twentieth part of them has been even 
superficially known. Also these languages have undergone 
great alterations. Many have become extinct. It is a 
well-known fact, that individual tribes or bands (Rotten) of 
Indians separate from the main stock, remove into remote 
regions, and there form, in a manner, a new language, that 
contains an altogether new word-material, and is not under- 
stood by the original race. Other races mix, and form a new 

1 John R. Bartlett, Nov. 25th, 1854. 

* Jour. Am. Ethnol. Soc, vol. i. p. 2. 

s Notes, etc., p. 10 ; Squier's Serp. Symb., p. 26. 

* Indigenous Races of the Earth, p. 82. 



SPIRIT-HISTORY OF MAN. 



language, which only a close and thorough examination can 
trace back to its source. 1 

It is important, while showing that the primitive organ- 
ization of mankind was that of tribes, speaking different 
tongues, to notice in this connection certain characteristics 
common to all primitive languages, which are evidences of 
the simple and unphilosophical mode of thought of the early 
peoples. " Crude and primitive languages are redundant in 
grammatical forms." 2 " In general it may be observed that in 
the lapse of ages, from the time that the progress of language 
can be observed, grammatical forms, such as the signs of 
cases, moods and tenses, have never been increased in 
number, but have been constantly diminishing." " The 
luxuriance of the grammatical forms which we perceive in 
the Greek, cannot have been of late introduction, but must 
be referred to the earliest period of the language." 3 Jacob 
Grimm says, " the state of language in the first period can- 
not b3 called one of perfection, for it lives nearly a life of 
plants, in which high gifts of the soul still slumber, or are 
but half wakened. The word-material pushes forth rap- 
idly and close together like blades of grass." 4 jSTot only are 
many moods and tenses formed, but many cases of nouns, 
numerous inclusive and exclusive forms of verbs, and a 
great variety of particle usages, that later lingual develop- 
ments have caused to entirely disappear. Thus the Sans- 
krit has eight cases of nouns — the Peruvian nine, the Greek 
five, and the Latin six. The Peruvian (Quiqua) is a more 
primitive language than the Sanskrit, and possesses a greater 
abundance of grammatical forms. 5 " The genius of the 
American languages, like that of the Sanskrit, Greek and 
the Germanic tongues, permits a great number of ideas in 
a single word." 6 

1 Yon Tschudi, Grammar of the Kechua Sprache. 

2 Schoolcraft, vol. ii., 342. 3 K. 0. Miiller, Hist. Greek Literature, 5. 

4 Ursprung der Sprache, 46, 47. 

5 See Von Tschudi, Grammar, passim. 

6 Larenaudiere, Univers pitt. Mexique, 49, b. 



SPIEITS. 



23 



The Indian's crude conception of Nature pervades his 
language. It is description with an attempt to paint in 
words a scene just as it occurred, taking in all its details 
and particulars in one long word. It is a constant effort to 
speak of objects in groups, 1 or rather to find a single word 
to express two or three ideas, where we should use one 
word for each. These well-known agglutinated forms of 
words among our Indians are mentioned by Yon Tschudi 
(p. 11) as a characteristic of the Quiqua (the Peruvian) ; 
but the Mexican had dropped this mode of expression pro- 
bably, as it is said not to exist in this language. 3 The In- 
dian, instead of using one verb " to wash," no matter what 
undergoes the process of washing, employs a verb signify- 
ing in itself " to wash the hands," another meaning " to 
wash the face," and so on. Without perceiving that the 
idea of washing is common to each, he gives a new word 
for each variation of idea, which includes every thing — one 
main idea with all its adjuncts. It is language prior to 
generalization and philosophic analysis. 



1 Schoolcraft, ii., 342. 



3 1 Am. Ethnol. Soc, 242. 



CHAPTER II 



THE GREAT GODS. 

The great number of the Nature-gods is gradually in- 
creased by abstractions which are borrowed from ethical 
and social relations, and to which divine powers, a personal 
existence and agency are attributed. 1 

From the spirits of Natural objects and phenomena, it is 
an easy step to spirits which preside over substances, as 
the deities of corn, gold, salt, wine ; over diseases ; over ab- 
stract ideas ; the first moral conceptions and mental quali- 
ties ; as wisdom, beauty, truth, justice, sin ; over blindness, 
sleep and death. In Homer, sleep and death are personified. 
The Algonquin god of sleep is Weeng, whose ministers 
beat with little clubs on the foreheads of men, producing 
slumber. Their Pauguk is a god of death.. He has a bow, 
arrows and clubs. 2 Spirits preside also over days, months, 
and periods of time generally, as in Yucatan, Mexico, 
Egypt, Persia, and other countries. There is a god of car- 
penters, of thieves, of persons who thatch houses, of ghosts, 
surgery, husbandry and physic, among the Polynesians. 3 
The Chinese had a god presiding over agriculture, an ancient 
patron of the silk manufacture, a god of the passing year, 
an ancient patron of the healing art, a god of the road where 

1 Weber, Akadem. Vorles., 4. 3 J. Miiller, 98. 
8 Ellis, Polynes. Res., 333. 



THE GREAT GODS. 



25 



an army passes, a god of cannon, and gods of the gate, be- 
sides ghosts of faithful statesmen, scholars, etc. 1 The 
Mexican had his gods of gold, sin, blindness, wine, 
pleasures, frost, salt, and butterflies, his goddesses of the 
chase, the flowers, and medicine. The Greek had his 
Wisdom, Justice, Sleep, Death, Fortuna, as divinities. 

When the savage perceives the operations of Nature 
that we call laws, he conceives a Being working and re- 
vealing himself in them. 2 Spirits govern the elements and 
the seasons. The people of Western Europe considered 
Kronos to be Winter, Aphrodite Summer, and Persephone 
Spring. 3 The American Indians worshipped the Earth as 
the mother of all things. 4 " Khodos (Rhodes), the daughter 
of Aphrodite, bride of the Sun," 5 Erde, the Earth, Gothic 
Airtho, Aritimis, 6 the Scandinavian Earth-goddess Jord, the 
Old-Persian deity Armaiti, the Earth, the Sanskrit Aramati, 
Acal, Ocol, Col (Ccelus), " Acalus and Calus names of the 
Cretan Talus " 7 (the Sun), Kleio (Klea), Asel, Sol, the Etrus- 
can Usil, the Sabine Ausel, Sauil, Sahil, Sigel, Heli(os), 
Eelios, Aelios, Azel and Azael (a god adored in Damascus), 8 
Ab, 9 the old god Av, the Oscan god Iiv, love, Ievo, 
(Ievco), 10 Evi-us (Bacchus), Aphaia, (Artemis, 11 the E-arth) 
Apia (the Earth), Kronos " the beaming Sun" (Krona, a 
sunbeam in Phoenician, Karan, in Hebrew " to shine," 
Karnon, in Arabic " a sunbeam," 12 ) Zeus (Seus ?) god of 
iEther and the storms, the old god Asius in Asia Minor, 
" the Spartan Sios" (Zeus), the Old Testament Aishi (Baal 
= Jehova), 13 the Assyrian "As," father of the gods, 14 " Jasius 

1 Martin's China. 

2 J. Miiller, 57, 254, 361. 3 Plutarch, de Is. et Os., lxix. 

4 J. Miiller, 56 ; Tanner, 203, in Miiller. 5 Pindar, Olymp. vii. 25. 

6 Donaldson's Varronianus, 37. 

7 American Encycl. Art. Talus. Movers, i. 381. 

8 Movers, i. 368. Jacob Grimm, Trans. Berlin Akad. 1845, 197. 
w J. Brandis, 40, 100. 10 Movers, i. 128. 

11 Donaldson's Pindar, 351. 12 Rinck, i. 40. 

13 Hosea, ii. 16. (18.) 

14 Rawlinson, Journal Royal Asiatic Soc, vol. xii. 426. 



26 



SPIKIT-HISTORY OF MAN". 



(Bacchus), the husband of Ceres," 1 Smnn (Esmun), Apol- 
lo, " Summanus (Pluto), god of the nightly lightnings," 
Amanus or Omanus, the Sun in Pontus and Cappadocia, 
Anion, god of light and fire, Iapetos, the Titan, Phut or 
Ptah (Vulcan), Oannes, 'Ilrjv, Ani, Ina (the Sun in Sans- 
krit), Ann, 2 JEolus, Boreas, and Rudra, " the rushing storm- 
blast," Aclan, Odin, Adonis, Inachus, the Phrygian Anna- 
kos, Enoch, Asar, Asarac, Ahura, Dagon, Dakan, Agni 
" the four-eyed Hindu fire-god " (Ignis), Am, Ami, Aum, 
Om, Aoum, 3 Aoymis, lama, Ioma, lorn (day), Yima, 
Jamadagni, Saad, the Arab god, Seth, the god of the 
" Sethites," Seth-Typhon (Moloch, Pluto), Sol-Typhon 4 = 
" Apop, the brother of Sol," 6 Abobas (Adonis), Phoibos, 
Papaius (Zeus), " Apellon, the fighter," 6 Abel, 7 Abelios, 
the Sun in Crete, 8 Babelios, the Sun in Pamphylia, 9 Apollo, 
are all spirits. It is enough to say, generally, that for nearly 
every idea which the human mind could conceive, a god 
or presiding spirit would seem to have been somewhere 
created. 

Hence Fetichism is explained. It is as easy for the 
mind of the savage to locate a spirit in a stick of wood, a 
square stone, or a rude idol, as for the Mexican to con- 
ceive a god of gold, of butterflies, or of frost. If spirits 
transmigrate into stars from the forms of the animals or 
human bodies, if they reside in trees, why may they not 
enter an artificially prepared substance ? The African con- 

1 Hesiod. Theog. 910. Compare the Hebrew names Iesaias, Iesaiah, Ishiah, 
Ishiaho, 1 Chron.xii. 6. Iesus, Asiah (in the Cabbala), and Iasiaho (Ioshua). 
Jeremiah xxxvii.. 

2 Bopp, Berlin. Akad. 1838, 194 ; Brandis, 80. See also Zeitschrift d. D. 
M. Gr. viii. 596. 

3 A/jlovs. Plut. de Is. cap. 9. Herodot. ii. 42. 4 Movers, i. 300. 
6 Kenrick, ii. 354 ; Movers, i. 399. 

6 Miiller's Dorians, Book ii., ch. 6. §. 6 ; Donaldson's Yarron. 37 ; Rinck, 
i. 175. 

7 The Phoenicians and Syrians call Saturn (Kronos) El and Bel andBolaten. 
Movers, i. ch. 8. 256. Damascius in Photius, 343. 

e Jacob Grimm, Trans. Berlin Akad. 1845, 197 9 Ibid. 



THE GREAT GODS. 



27 



siders the material substance which he adores endowed 
with intelligence like himself, only superior in degree. He 
has housed a spirit within it. 

The Dacotah Indian worships a painted stone. 1 In Peru, 
a stone was observed to be a tutelary deity. 2 The Arabs 
adored a great black stone. The worship of idols in the 
human form is a more cultivated, but a similar conception. 
The Teraphim in Genesis are a kind of portable household 
gods or penates, such as the Greeks and Komans possessed. 3 
The Manitus of the visible objects of Nature, or of natural 
phenomena, are considered so united with the material ap- 
pearance, as to form one being, like soul and body. 4 u If 
the spirits are sometimes looked upon as without a visible 
form, yet their appearance and revelation are connected 
with these objects and signs." 5 

" Then Samuel took a stone and set it between Mizpeh 
and Shem, and called the name of it Eben-Ezer." 6 This 
means Dionysus (Bacchus = the Sun) ; for, as the Maltese 
stone-inscription translates Ebed-Esar by the Greek Dio- 
nysus, we feel no hesitation in translating Eben-Ezer (Aban- 
Azar) the same. Bacchus-Ebon was represented in Cam- 
pania as an ox with a human head, and Oben-Ea is said to 
be Ammon-Pa. 7 Pawlinson reads Aben ; Aban is Pan. 7 
Jacob sets up a stone on end, and pours oil on the top of it, 
and says ; " This stone which I have placed as a statue, 
shall be God's house." 8 " And Jacob set up a statue (sta- 
tuam) in the place where he talked with him, a statue 
(statuam) of stone ; and he poured a drink-offering (libation) 
thereon, and he poured oil thereon." 9 " No man is with us ; 
see, Elohim is witness. Behold this heap, and behold the 

1 Intr. to Dacotah Gram. 2 TJnivers pitt. Perou, 77. 

3 Tarts 4, 5, vol. v., Bunsen, Egypt's Stelle, 326. 4 J. Miiller, 92. 

5 J. Miiller, 95. 6 1 Sam. vii. 11, 12. 

1 Movers, i. 373, 326; Munter Babylonier, p. 27; Bononi, p. 78; Journal 
Royal Asiatic Soc. 15, Part 1, p. xvii. ; Christian Examiner, July, 1856, p. 95. 

8 " Quern posui statuam," Version of Sebastian Schniid. 

9 Gen. xxxv. 13, 14, Version Schmid. 



28 



SPIRIT-HISTORY OF MAI*. 



statue (statuam)." 1 The adoption of the human form 
in images is a more advanced conception. The human 
form symbolizes the superiority of man's nature over the 
rest of creation, and is so much the better fitted for the rep- 
resentation of the forms of the gods. In Asia, the repre- 
sentation of the Divine in human shape was forbidden in 
the earliest period, and the Persians, al first, were greatly 
displeased on seeing such images. 2 The Persians, the 
people of Central America, the Egyptians, the Hebrews, 
and other nations, used animal forms as the symbols of 
divine qualities. The highest employment of these sym- 
bols is seen in the Sphinx, the Cherubs, the Serpent, the 
Winged Bulls with human faces at the doors of the Assy- 
rian palaces. The highest conception of God clothed him 
with the human form. " The Greek anthropomorphism is 
a higher stage than the Pelasgic Nature- worship." 3 God 
is represented in the legends of Genesis with the human 
shape. The Egyptian and Hindu sacred writings often ex- 
hibit the same conception of the deities. 

The fetichism of the savage confines its regards to the 
individual phenomena and objects of Nature. To him the 
idea of unity (Einheit), of " a whole" of " a creation," must 
necessarily be strange. He thinks not of " a whole," of "a 
world; " and does not ask himself, " Who has made that ? " 4 

From among the multiplicity of powers whose existence 
was obvious to the perception of the child of Nature, he 
selected some that were more prominent as the chief objects 
of his regard — the sun and moon, some of the stars, the 
earth, air, fire, water, and gods of matters connected with his 
daily wants. Every kind of spirits (and there are many) has 
its own leader or chief. This idea forms an intermediate 
step from the infinitude of individual spirits to the concep- 
tion of a Great Spirit, who stands at the head of all spirits.* 



1 Gen. xxxii. 50, 51, Schmid's Version. 
3 Mover's Phonizier, i. 181, et passim. 
3 J. Miiller, 96. 4 J. Mtiller, 15. 



6 J. Miiller, 104, 75, 91. 



THE GREAT GODS. 



29 



The Great Spirit is a spirit like any other ; he wears all the 
peculiarities of the other spirits of Nature-worship, and his 
idea or the conception of him fastens itself to any visible 
object, which exercises a striking influence upon the whole 
of Nature, like the Sun, the Heaven ; or to one which re- 
veals to us a power of Nature (Naturkraft) as an animal, or, 
finally, which expresses the personality as the human figure. 1 
The Greenlanders worshipped the Great Spirit, but did not 
associate the idea of a Creator with him. 2 Northern races, 
like the Esquimaux and Greenlanders, know nothing of a 
Creator, but recognize a Great Spirit. 3 The Great Spirit 
dwells in waterfalls, in birds and animals, such as the hare, 
beaver, wolf, bear, buffalo, and serpent. 4 He is a Nature- 
god, like the other gcds : a part of the many gods, primus 
inter pares. 6 

In the progress of conception, the primitive spirit- wor- 
ship is in some sort systematized. The number of distinct 
existences is divided into classes. Spirits preside over these 
divisions. A god of all the rivers, winds, fishes, classes of 
animals, etc., is conceived. ^Eolus presides over the winds, 
Ocean us over the waters, Unktahe is the god of waters of 
the Dacotahs. In Mexico, Nahuihehecatl is ruler of the 
four winds. Tlaloc is the chief of the water-gods. A rise 
takes place to the conception of " Great Gods," who pre- 
side over the elements, the winds, and the most prominent 
circumstances of life. These chief gods are generally of 
a certain number, which is fixed ; although the deities are 
not always the same. In Egypt the number remains the 1 
same, but the deities differ in different districts. 6 The num- 
ber is taken from some calculations respecting time, or has 
an astronomical origin, like the numbers thirteen, twelve, 
and seven. 

Thirteen was the sacred number of the Mexicans and 



1 J. Miiller, 99. 2 J. Hiiller, 104. s Ibid. 115. 116, 149. 

4 Ibid. 122, 123, 125. 5 Ibid. 102. 

8 Lepsius iiber den ersten agyptischen Gotterkreis, Trans. Berlin Ak. 1851. 



30 



SPIKIT-HISTORY OF MAN. 



the people of Yucatan ; " twelve " of our Indians, and al- 
most all the nations of antiquity ; " seven " was taken from 
the Babylonian idea of the Sun, Moon, and live great 
Planets, as prominent rulers over the destiny of mortals. 
The number twelve is the twelve moons or lunar months. 
" The names of these twelve gods often show that they were 
only the old deities, presiding over the elements and most im- 
portant circumstances of every-day life. The Mexican and 
Maya sacred number was thirteen. The method of computa- 
tion among the priests was by weeks of thirteen days. The 
thirteen names of days are those of the " Great Gods." 1 The 
origin of the period of thirteen days to a week was this. 
The year contained twenty-eight weeks of thirteen days 
each, and one day over — just as our year contains fifty-two 
weeks of seven days, and one day over. Thirteen years 
would make an indiction or week of years, in which the one 
day over, each year, would be absorbed in an additional 
week of thirteen days. Four times thirteen or fifty-two 
years made their Cycle. The period of thirteen days re- 
sulting from their first chronological combinations, afterwards 
became their sacred number. 2 Lepsius says, the Great 
Gods of Egypt had not an astronomical origin, but were 
very likely distributed on an astronomical principle, when it 
was advisable to form and arrange the nome deities into 
one system on the consolidation of the kingdom. 3 

The number of stones of which Druidical structures con- 
sist is always a mysterious and sacred number, never fewer 
than twelve, and sometimes nineteen, thirty, sixty. These 
numbers coincide with those of the gods. In the centre of 
a circle, sometimes external to it, is reared a larger stone, 
which may have been intended to represent the Supreme 
God. 4 

1 Gama, Astronomy, Chronol. and Mythol. of the ancient Mexicans, 51, 
9*7, 98, 99, ff. Compare the thirteen snake-gods of Yucatan. Miiller, 487. 

2 Stephens, Yucatan i. 434 ; Appendix, 94. Miiller, 94. 3 Berl. Ak. 1851. 
4 Pictet, 134; Michelet, Hist. France, vol. ii. 382, quoted in Squier, Serp. 

Symb. 48. 



THE GREAT GODS. 



31 



Janus is the Sim-god, or god of the year, among the 
Romans. He is represented with twelve altars beneath his 
feet, referring to the twelve months of the year. (He is 
called Ani by the Assyrians, Ion, Jan and Dionysus by the 
Greeks, Eanus in Italy, and On by other Eastern nations.) 
The first day of the first month of the year was sacred to 
him. 1 Two ancient names of the sun were On and Ad ; or, 
doubled, Adad, Atad, Tat, Thoth, &c. The composition of Tat 
and An is Titan, which name for the Sun is used by Ovid 
and Seneca. 3 The twelve Titans, of whom Saturn is the 
chief, are the earlier deities of the primitive Grecian 
tribes, corresponding to the twelve months of the solar year. 
Later, the Olympian twelve (of whom Jupiter is chief) take 
their place, and the early 'Titans are transformed into the 
.conception of Primaeval Powers, or Elements. 3 

After the twelve moons (or months), the American In- 
dians made a classification of their more prominent gods. 
The Lenni Lenuape have twelve highest Manitus, to whom 
a higher importance is attributed than to the other spirits. 
Twelve staves or posts are set up in a circle in the midst of 
the council-house, each of a different wood, and connected 
together above. Into this circle twelve burning-hot stones 
are rolled, sacred to twelve Manitus. The greatest stone 
to the Great Spirit of Heaven, Walsit Manitu, the others to 
the Manitus of the sun (or day), moon, earth, fire, water, of 
the house, of maize, and the four quarters of the heavens. 4 

The twelve months are, in the Zendavesta of the Per- 
sians and Baktrians, named after the Fravashis, 5 Ahnra- 
Mazda, " the six holy immortals " (the Amesha-Qpenta), the 
Sim-god Mithra, the star Tistar, the Water and the Fire. 6 
Like the months, the days also were assigned to particular 

1 Eschenburg, Manual, 409. a Metam. i. 5 ; Medea, 5 ; comp. " Tithonus." 

8 1. Rinck, Religion der Hellenen, 41 ; Hesiod. Theog. 424. 

4 3 Loskiel, 565, ff. ; Bromme, R. A. 231 ; quoted in J. Muller, 92. 

6 The first month is named after the Fravashis. 

6 Duncker, vol. ii. 376, 363, note; Gerhard, Griech. Myth., i. 314; Movers, 
Phonizier, vol. i. 86, 27, 255, 256, et passim. 



32 



SPIRIT-HISTORY OF MAN. 



gods and spirits. The first seven days of each month were 
named after Ahura-Mazda and the six Amesha-Qpenta — 
just as the seventh day of the week was sacred to El, 
among the Hebrews and Arabs, and to Saturn among the 
Eastern nations generally. The Sun-god Apollo has the 
epithet 'EftSofialos, and the number seven is sacred to 
Mithra, the Sun-god of the Persians. 

The number twelve is very common, as a sacred num- 
ber, among the American tribes. Twelve Indians dance the 
bull dance. 1 In Florida, twelve wooden statues, of super- 
human dimensions, and wild and threatening aspect, each 
with a different weapon, stood before the temple at Talo- 
meko. 2 In Central America, at Momotombita, Squier found 
a group of twelve statues of the gods together. 3 The Peru- 
vians divided the year into twelve lunar months, each of 
which had its own name and its appropriate festival. 4 
Such groups of twelve gods were found in Thessaly, Olym- 
pia, Achaia, Asia Minor and Crete. Also in Italy among 
the Etruscans, Sabines, Mamertines, Romans. The division 
of the year at Pome came under the head of religious af- 
fairs, and was in the charge of the priests. 5 The Babylon- 
ians worshipped the sun, moon (Baal and Astarte), and five 
planets, also the twelve leaders of the gods, corresponding 
to the twelve months, or signs of the Zodiac. 6 The 
Hebrews, like the Chinese and Saracens prior to Mahomet, 
had their division into twelve tribes, in reference probably 
to the sacredness of this number. 7 The twelve gods are 
found among the Egyptians," Phoenicians, the inhabitants 
of Cyprus, Bithynians, Syrians, Persians, Greeks, Chaldeans, 
Hindus, Japanese and Lithuanians. Among the Scandina- 
vians Odin had his twelve chief names. 9 The younger 

1 Catlin, 121 ; J. Miiller, 92. 3 J. Muller, 98, 92. 

8 J. Muller, 92. 4 Prescott, Peru, i. 126. 5 Eschenburg, 570. 

8 Munter, Babylonier, 13. 7 J. Muller, 93. 

8 Herodot. ii. 4 ; Lepsius, iiber den ersten agyptischen Gotterkreis, Berlin 
Ak. 1851. 

9 J. Muller, 93. 



THE GREAT GODS. 



33 



Odin is chief of the Aser, the later gods, who are descended 
from him. 

The Hebrews worshipped the twelve gods of the Zodiac. 1 
The twelve labors of Hercules are the twelve signs of the 
Zodiac. Hercules is here the Phoenician Hercules (the 
Sun). Solomon's " molten sea," ten cubits from the one 
brim to the other, stood upon twelve oxen, three looking 
toward the north, and three looking toVard the west, and 
three looking toward the south, and three looking toward the 
east. "And on the borders between the ledges were lions, oxen 
and cherubims."' The Irish god Cromeruah, whose image w r as 
of gold, was surrounded by twelve brazen statues of the gods. 3 
Among the Persians, the first seven days of each month 
were sacred to Ahura-Mazda and the six Amesha-Qpenta ; 
they call the eighth day " that which precedes the Fire ; " 
the ninth day is named after the Fire, the tenth after the 
"Water, the eleventh after the Sun, the twelfth after the 
Moon, the thirteenth after the star Tistar, the fourteenth 
after the Holy Bull. The fifteenth belongs to Mithra, the 
seventeenth to Qraosha, the nineteenth to the Fravashis 
(souls), the twentieth to Yerethragna, the rest of the days 
of the month to subordinate spirits ; the last but one, how- 
ever, to Manthra-Qpenta, the " Holy Word." Thus every 
day has its protecting deity, as among the Egyptians, 
Babylonians, Mexicans, and other nations. 4 Of the Jewish 
months, Nisan or Abib, Thammuz (Adonis), Ab, Elul, 
Ethanim, Bui and Adar are names of sun-gods or prominent 
deities. Some Old as well as New Persian names of months 
are also names of deities : Ab, Aban, &c. The same is true 
of the Koman, Greek, and Egyptian months. 5 

The division of the great gods into seven, which is very 
ancient in Egypt and Palestine, probably sprung from the 

1 2 Kings, xxiii. 5; Munk, Palestine, 424; Job, xxxviii. 32; Movers, i. 
80, 287, 164. 

2 1 Kings, vii. 23, 25, 29. 3 J. Muller, 93. 

4 Duncker, vol. ii. 366. 

5 With the deity-name " Bar," often found in Nineveh, the god Bar can 

3 



34 



SPIRIT-HISTORY OF MAN. 



division into four quarters of the moon, just as the number 
"twelve" had its origin in the division of the year into 
moons. The "seven" is the seven days of the week, named 
after the Pagan gods and Planets. The first day of the 
week was Saturday, which was sacred to Saturn, or, as the 
Saxons called him, Seatur. His name in Palestine was El. 
Sunday (Sontag) was Dies Solis, and sacred to the Sun 
and Hercules (or/ Sandak). 1 Monday, the Moon's day, 
Dies Lunse. Tuesday was sacred to Tuisco, or Mars. Wed- 
nesday to Odin or Woden. Among the Bomans it was the 
day of Mercury. Thursday was the day of Thor, Odur, 
Adar, Adar-melech, Dorus, Jnpiter, Donar — Donnerstag, 
the day of the god of thunder. Friday was sacred to Freia, 
Aphrodite, Yenus. The Egyptians assigned a day of the 
week to the sun, moon, and five planets, and the number 
seven was held there in great reverence. 2 

" And Balak took Balaam and brought him up into the 
high places (mounds) of Baal, that thence he might see 
the uttermost of the people. And Balaam said unto Balak, 
Build me here seven altars, and prepare me here seven 
oxen, and seven rams. And Balak did as Balaam had 
spoken, and Balak and Balaam offered on every altar a 
bullock and a ram." 3 It is obvious that Balak and Balaam 
were priest-kings like Melchizedec, who was both priest and 
king in Salem. This combination of offices was found 
among the Natchez, whose caziques, called " Suns," were 
both chiefs and priests. 4 The caziques of the Guaramis 
were called " Suns," and claimed the Sim as their father. 5 
As the mounds of the American aborigines who inhabited 

alone be compared, who is occasionally named on the Egyptian monuments. 
In like manner we may compare with " Ab," the same name (Ab) of the As- 
syrian-Babylonian month, and Diodor's relation that the Babylonians appointed 
a month to each of their twelve gods. What is meant, is obvious from the 
names of the tenth and sixth month, Tamus and Adar, both deity-names, one 
of Adonis, the other of Mars. — Brandis, Assyr. Inschriften, 40. 

1 Movers. 240, 459. 2 Kenrick, Egypt, i. 283. 

s Numbers, xxiii. 1, 2. 4 Serp. Symb. 129. 5 Ibid. 129. 



THE GREAT GODS. 



35 



the Valley of the Mississippi, originally contained but two 
bodies, one a male, the other that of a female, it is not un- 
likely that the chief of the tribe, like the Natchez chieftains, 
united the priestly functions on the mound with the office 
of cacique or king. 1 

Noah took of every clean beast seven pairs into the ark. 
The ark rested on Ararat in the seventh month ; and Noah 
rested seven days longer, and seven more besides, before he 
went from the ark. We also find the seven lean kine in 
Pharaoh's dream, the seven archangels, the seven Am- 
shaspands of the Persians, the seven u great gods " of the 
Egyptians, Greeks and Romans, the seven Cabiri of 
Phoenicia, " the seven eyes of Jehovah," " a stone with 
seven eyes," " a candlestick with seven lamps," seven 
heavens, and finally, in Japan, the seven Sintoo (Hindu) 
gods. Jehova-Elohim created the world in seven days. 

It is stated in " Cory's Ancient Fragments," on the 
authority of Berosus, that according to the Babylonian cos- 
mogony, " Bel, who is Jupiter, divided the darkness, sepa- 
rated the heavens from the earth, and reduced the universe 
to order — he created the stars, the sun, moon, and five 
planets." 2 The number seven was a sacred number in the 
"light religions." 01 8e o-vpLfxayoi "Itov tou Kpovov 
'EXoelfi eTreKki'f^rjaaVy &>? av Kpovioi • ovroi rjaav ol Xeyo- 
tievoL airo Kpovov. 3 El is the leader of the other Elohim, or 
Elim who go by his name. " Who is like thee among the 
Elim?" (plural of El, God.) 4 

In Italy, the seventh day was sacred to Saturn, " die 
Saturno," Seaturday, Saturday. In Judea, the seventh day 
was sacred to " the Lord," as the Sabbath. The symbol of 
an oath was seven sheep — it was a bargain. 5 Abraham 
gave Abimelech seven ewe lambs as a witness that he dug 

1 See Squier and Davis, Mounds of the Mississippi Valley. 

2 Cory, p. 75. 

3 Sanchoniathon, A. vi. Eusebius, p. 37. Movers, i. 256. "l\ov rby 
ttol Kpovov. Sanchon. vii. 

4 Exodus, xv. 11. * Hengstenberg, i. 277. 



36 



SPIRIT-HISTORY OF MAN. 



a well. 1 The number seven was sacred to El (Saturn) 
throughout the East. 2 "The planet Saturn, at any rate, 
very early became the chief deity of Semitic religion, at 
least before the Sabbath was established, long before Moses 
consecrated the number seven to him, perhaps earlier than 
Saturn was father of Jupiter and the other gods in Greece 
and Italy." 3 

The city of Ecbatana, which was erected on or near the 
site of Hamadan in Al Jebel, had strong walls built in cir- 
cles, one within another, rising each above each by the height 
of their respective battlements. The city being thus formed 
of seven circles, the king's palace and the royal treasury 
stood within the last. 4 A hymn was sung to Python (the 
Sun-Serpent) at Delphi every seventh day. 6 On the first 
and seventh of every month, the Lacedeemonians give to 
each of the kings a perfect animal, which is sacrificed in 
the temple of Apollo. 6 On the way from Sparta to Arca- 
dia, stood seven planetary columns, at which horses were 
offered to Helios (the Sun), as in Persia. 7 

1 Gen. xxi. 30. 

2 Movers, i. 315 ; Lepsius, Berlin, Akad. ; Kenwick, i. 283. 

3 Movers' Phonizier, i. 313. 

4 Beloe's Herodot. Clio, i. 149, 150. 5 Deane, Serpent-Worship, 89. 
6 Heredotus, Erato, lvii. 2*74. 7 Movers, i. 51, 52. 



CHAPTEK III. 



STTN-WOKSHIP. 

In Egypt, Atmu (Atumu, Athom, Tom) is the night- 
Sun ; Mentu, the day-Sun. The god Mu is " light," " bril- 
liance." Seb is " father of the gods," 1 " Sun-worship was the 
earliest germ and the most general principle of the Egyp- 
tian mythology." 2 " It was the primitive national religion 
of the Egyptians." 3 Ra was the Sun. 4 " Not Ammon, but 
Ra is the real ' king of the gods.' " 6 

Baal-Adon(is) was the morning-Sun. 8 Sandan is Baal 
(the Sun) and Hercules/ Shun is the Sun in Mandshu- 
Tartar. 8 A god San is read on the Assyrian monuments. 9 
Asana is the name of the Spartan Minerva, the wife of 
Apollo, the Sun. 10 Azania is Arcadia. 11 Zano is Juno. 12 
Sunna is Gothic for Sun ; 13 the German Sonne, the femi- 
nine Sun. Asan must have been the original word, a com- 
pound of " As" (the Sun) and An (On, Ion, Ani, Eanus, 

1 Lepsius,Berlin Akad. 1851, 187 ; Kenrick, i. 330; Lepsius, Berlin Akad. 
1856, 191. 

2 Ibid. 1851, 193. 3 Ibid. 195. 4 Kenrick, i. 328. 
5 Lepsius, ibid. 193. 6 Movers, i. 227. 

7 Movers, i. 458-480; Johannes Brandis,Historische Gewinn, etc. 40. 

8 Bunsen, Philosophy of Univers. Hist., i. 356. 

9 J. Brandis, 104. SanI-eI, an angel.-Gallaeus, 274. 

10 Liddell and Scott's Lexicon ; Rinck, i. 296, note, quotes Aristoph. Lysistr. 
170, 989, 1251, 1256 ; see also 913, 1209. Assan-ias, Assana, 1 Esdras vii, 54, v. 

11 Beloe's Herodot., iv. 201, note. 18 Greek Lexicon. 

18 Grimm, Berlin Akad. 1845, p. 197. ShANah, a solar " year " in Hebrew. 



38 



SPIRIT-HISTORY OF MAN. 



lanus, Janus). We have in the Bible the names Azanlah, 1 
Iaazanlaho, W5!«5i, written iazanialio in Hebrew. 9 
We have Zion, Ezion-geber, Aison the father of Iason 
(Jason), the Sun. His " Medeia" is named among the god- 
desses by Hesiod. 8 Iason is probably Dionysus, who was 
called Amadios and Omadios. 4 We find Zan (Zrjv), Jupi- 
ter ; Zanoah 5 (ISToah), a Hebrew proper name, and Chorazin, 
a compound of Xur, the Sun (Kurios, " Lord ;" the river 
Kur, Curus= Cyrus), and Azin (Asan) the Sun. Dorsanes is 
a compound of Adar (Thor), the fire and thunder god, the 
Assyrian Mars, and San, the Sun-god's name. Zan and 
Asana would then be the Sun and his goddess (Danae), 
Apollo and Minerva. Asanai, the Laconian name of 
Athenai (Athens), is the city of the Sun (San, Atten, Adonis) 
and his goddess of light. 

In Florida, the first-born male infant was offered up to 
the Sun, in honor of him or of the rulers of the people as 
"sons of the Sun." 6 Human offerings were made to the 
Sun even in this century. 7 The Natchez Indians and their 
affiliated tribes worshipped the Sun, to whom they erected 
temples and performed sacrifices. They maintained a 
perpetual fire, 8 and the chiefs claimed the Sun as their 
father. The Hurons also derive the descent of their chiefs 
from the Sun. 9 The great chief of the Natchez bears the 
name of the Sun. Every morning, after the Sun ap- 
pears, the great chief goes to the door of his hut, turns to- 
wards the east, and chants thrice, prostrating himself to the 

1 Nehemiah, x. 10. 2 Ezekiel, viii. 11. 

3 Theog. 992; Anthon, Art. Jason. 4 Movers, 232, 234,347, 372, 381. 

5 Joshua, xv. 34. 

6 J. Muller, 58, quotes Hazard, 418 ; Picard, 129 ; Benj. Constant de la 
Religion, i. 348; Arnold, 949, after Ross Reisen xvi. 503; Mayer, 1811, 94. 
[" The account rests on the testimony of an eye-witness."] 

T J. Muller, 85. Fried. Schmidt, i. 346. See Schoolcraft, Algic Res. i. 203. 

8 J. Muller, 69, 70. 

9 Chai-levoix, Nouvelle France, vi. 177 ff. 

" Sun " was also a title in Egypt, Greece, Persia, Palestine, Mesopotamia, In- 
dia, etc. The titles Ra (Coptic Erra), Bel, Melek, Sar, Adonai, Nasi, Suten, 



STJN-WOESHIP. 39 
• 

earth. 1 The Peruvians offered to the Sun the blood and 
heart of animals ; the rest they burned in the sacred fire. 1 
In Mexico, Yucatan, and Nicaragua, human victims were 
slaughtered, and the heart held up to the Sun by the 
officiating priest. They offered only the blood and the 
heart to the Sun. 3 

The Peruvians sacrificed coyes and zaco to Ataguju 
(whom they considered the creator of all things) at the 
period when the maize is in flower. He is the creative 
power in the sun. 4 

" And Moses took the blood, and put it upon the horns 
of the altar round about with his finger, and purified the 
altar, and poured the blood at the bottom of the altar, and 
sanctified it to make reconciliation upon it. And Moses 
sprinkled the blood upon the altar round about. 

4i And Moses took of the blood of it (the ram), and put 
it upon the tip of Aaron's right ear, and upon the thumb of 
his right hand, and upon the great toe of his right foot. 

" And he brought Aaron's sons, and Moses put of the 
blood upon the tip of their right ear, and upon the thumbs 
of their right hands, and upon the great toes of their right 
feet, and Moses sprinkled the blood upon the altar round 
about." 5 

" Moreover ye shall eat no manner of blood, whether of 
fowl or of beast. 

"Whatsoever soul eateth any manner of blood, even 
that soul shall be cut off from his people." 6 

Saran, Nebo, and others, mean "prince," "lord," "god," "sun," "ruler," etc. 
It was etiquette to call the king " god " or " sun." 

It is not unlikely that Nissi in the inscription Jehova-Nissi (Exod. xvii. 15), 
written without vowel-points, iQ3 mm, Ihoh N si, is merely a different pro- 
nunciation of Nasi, " prince," or a change of the word on purpose. See Ahohi 
(Ahoh), 2 Sam. xxiii. 9. 

1 Charlevoix, Nouvelle France, vi. 177, 178. 

3 Univers pitt. Perou, 372a. 

3 Journal American Ethn. Soc, i. 126, 141. J. Miiller, 476, 478. Squier's 
Nicaragua ; Stephens Yucatan. 

* Perou, 368, 369, 376. 5 Leviticus, viii. 15, 19, 23, 24. 6 Ibid. vii. 26, 27. 



40 



SPIRIT-HI STOEY OF MAN. 



"It shall be a perpetual statute throughout all your 
dwellings that ye eat neither fat nor blood. All fat is the 
Lord's." 1 

" For the life of the flesh is in the Hood; and I have 
given it to you upon the altar, to make an atonement for 
your souls : for it is the blood that maketh an atonement 
for the soul." 

" For it is the life of all flesh, the blood of it is for the 
life thereof." 2 

" If ye walk in my statutes, and keep my command- 
ments, and do them ; " 

" Then will I give you rain in due season, and the land 
shall yield her increase, and the trees of the field shall yield 
their fruit." 3 

All persons afflicted with leprosy were considered dis- 
pleasing in the sight of the Sun-god by the Egyptians. 
Lysimachus says, " That in the reign of Bocchoris, king of 
Egypt, the Jewish people being infected with leprosy, 
scurvy and sundry other diseases, took shelter in the 
temples, where they begged for food ; and that in con- 
sequence of the vast number of the persons who were seized 
with the complaint, there became a scarcity in Egypt. 
Upon this Bocchoris sent persons to inquire of the oracle 
of Ammon respecting the sterility ; and the god directed 
him to cleanse the temples of all polluted and impious men, 
and cast them out into the desert, but to drown those that 
were afflicted with the leprosy and scurvy, inasmuch as 
their existence was displeasing to the Sun : then to purify 
the temples ; upon which the land would recover its fer- 
tility." That these notions of the Egyptians were shared 
by the Hebrews is evident ; for in the 21st and 22d chap- 
ters of Leviticus, it is said : 

" For whatsoever man he be that hath a blemish, he 
shall not approach ; a blind man, or a lame, or he that hath 

1 Leviticus iii. 16, 17. 9 Ibid. xvii. 11, 14. 

5 Ibid. xxvi. 3, 4. 



SUN-WOKSHIP. 



41 



a flat nose, or any thing superstitions, or a man which is 
broken-footed or broken-handed." 

" No man that hath a blemish of the seed of Aaron the 
priest, shall come nigh to offer the offerings of the Lord, 
made by fire." 

" Or whosoever toucheth any thing that is unclean by 
the dead, &c." 

" The soul which hath touched any such shall be un- 
clean until even, and shall not eat of the holy things unless 
he wash his flesh with water." 

" And when the sun is down, he shall be clean, and shall 
afterwards eat of the holy things, because it is his food." 

" When the plague of leprosy is in a man, the priest 
shall shut him up seven days : if the plague spread not in 
the skin, the priest shall shut him up seven days more." 

" He is a leprous man, he is unclean." 1 

A leprous Persian must neither enter the city, nor have 
communication with any of his countrymen ; this disease 
they always think occasioned by some offence committed 
against the Sun. When JEschines touched at Delos on his 
way to Rhodes, the inhabitants of that island were greatly 
incommoded by a species of leprosy, called the white 
leprosy. They imputed it to the anger of Apollo (the Sun), 
because, in contradiction to the custom of the place, they 
had interred there the body of a man of rank. 8 

Among the American aborigines the Moon was gener- 
ally the wife of the Sun. Sun-worship and fire-worship are 
found every where, as well as traditions of an ancient wor- 
ship of the Sun in the United States, 3 Peru, and other parts 
of this continent. Mounds were erected for sun-worship as 
" high places ; " and the mound-builders seem in religion, 
culture, and social condition to have very much resembled 
the Floridian tribes. The "Suns " of the Natchez, and the 
priest-caciques of Florida would seem to have had their 
types in the rulers of the races that built the mounds, having 



1 Leviticus xiii. 



1 Beloe's Herodotus; Clio, 187. 



a Miiller, 56. 



42 



SPIRIT-HISTORY OF MAN". 



like the Southern tribes, but one ruler, who dwelt upon the 
mound, as both priest and chief, and, at his decease, was 
interred within it. 1 

Compare the mounds of Assyria and Palestine, and the 
" great High-place" or mound of Gibeon. 

"The people sacrificed in High-places, because there 
was no house built unto the name of the Lord (Iahoh) until 
those days." 

" And the king went to Gibeon to sacrifice there ; for 
that was the great High-place." 3 

" And as they (Saul and his servants) went up the hill to 
the city, they said, ' Is the Seer here ? ' And they an- 
swered : £ He is ; for there is a sacrifice of the people to- 
day in the High-place.' 

" And Samuel said, 6 1 am the Seer, go up before me 
unto the High-place. There shall meet thee three men, 
going up to God to Beth-El." 3 

"Samuel called unto the Lord, and the Lord sent voices 
(thunder) and rain that day; and all the people greatly 
feared the Lord and Samuel." 4 

Joshua was buried in mount Ephraim. 6 

" And the Lord spake unto Moses that self -same day, 
saying : 

" Get thee up into this mountain Abarim, mount Nebo, 
which (is) the land of Moab, that (is) over againt Jericho ; 

" And die in the mount whither thou goest up, and be 
gathered unto thy people ; as Aaron thy brother died in 
mount Hor (Ahura, Horus), and was gathered unto his 
people." 6 

" Adoniaho sacrificed sheep, oxen and fatted cattle, at 
the stone Hazoheleth, which is by the fountain of Rogel. 7 

1 Miiller, 69. See also Squier and Davis, Mounds of the Mississippi valley, 
passim. 

2 1 Kings, iii. 2, 4. 8 1 Sam., ix. 11, 12, 19 ; x. 3. 
4 Ibid. xii. 18. 6 Judg. ii. 9. 

8 Deut. xxxii. 49, 50. 7 1 Kings, i. 9. 



SUN-WORSHIP. 



43 



"Even unto great Abel, whereon they set down the 
ark of Iahoh (the Lord.) 1 

" Then Joshua (Iahosha) built an altar unto Iahoh Elohi 
of Israel in Mount Aibal." (bsi's.) 3 

It is probable that the name of the God of Israel, at 
that time, was the name of the mountain ; because, in Ho- 
sea ii. 16, the Hebrew God is represented as saying : "Thou 
shalt call me Aishi and no more Baali." We find also 
Mount Baalah (compare Allah, Elah, Elohi, Elohim, Al- 
ahoh, Eloah, names of " God." 3 ) The valley of Elah 
(Alah). 4 " And the children of Israel made Baal-Berith 
their god." & 

The Camanches worship the Great Spirit, the Sun, the 
Earth, and the Moon as gods. 6 In Greece, the Pelasgi 
worshipped the Heaven and Earth, Sun, Moon, and Stars. 7 
The Cherokees sometimes worshipped the Sun as male, and 
the Moon as female, sometimes vice versa. 8 Mr. Squier 
says, " Bartram observes of the Creeks that they pay a kind 
of homage to the Sun, Moon, and Planets, as the mediators 
or ministers of the Great Spirit in dispensing his attributes. 
They seem to particularly revere the Sun as the symbol of 
the power and beneficence of the Great Spirit and as his 
minister. They also venerate the Fire." The Cherokees 
worshipped Fire, paid a kind of veneration to the Morning 
Star, and also to the Seven Stars. 9 The Virginians wor- 
shipped the Great Spirit as well as the Sun, Moon, and 
Stars. 1J 

The Camanches believe that the Indian Paradise is be- 
yond the Sun where the Great Spirit sits and rules. 11 The 
Mexicans 12 and Natchez 13 believed that the chief place of 

I 1 Sam. vi. 18. 2 Joshua, viii. 30. 8 Ibid. xv. 11. 
4 1 Sam. xvii. 2. 5 Judges, viii. 33. 

6 Schoolcraft, Iud. Tribes, ii. 129. 7 Einck, i. 38. 

8 Serp. Symb., 68. 9 Ibid. 69. 

10 Hackluyt, iii. 276 in Squier's Serp. Symbol. 70. 11 Schoolcraft, ii, 129. 

II Gomera in Purchas iii. 1137, quoted in Serp. Symb., 128. 
12 J. Miiller, 67. 



SPIEIT-HISTOEY OF MAN. 



glory was near the Sun. Pindar says, " Their souls she 
(Persephone) sends in the ninth year to the Sun of 
heaven." 1 

The Mandans on the Missouri were not less devoted 
Sun- worshippers than the Cherokees. All their principal 
sacrifices were made to the Sun, or to the " Master of Life" 
(Omahank Namakshi), w T ho was supposed to inhabit that 
luminary. They consider the thunder the Lord of Life, 
when he speaks in his anger. 2 The Minitarees adored the 
Sun, and regarded the Moon as the Sun of the night. The 
morning-star Venus they esteemed the child of the Moon. 
The Chippeways regarded the Sun as the symbol of Divine 
Intelligence, and its figure, as drawn in their system of pic- 
ture-writing, denoted the Great Spirit. 3 The symbol of 
Osiris was an eye. The Sun is the eye of Jove. 4 

The ancient Mexicans had apparently reached the same 
stage of progress at which we first observe .the more ad- 
vanced nations of the ancient world, — the period ante- 
Homeric and Old Etruscan. They worshipped one God 
invisible, the Supreme Being, Creator and Lord of the uni- 
verse, omnipresent, that knoweth all thoughts and giveth all 
gifts. 5 Tlavizcalpantecutli, the god of the dawn ; Huitzilo- 
poctli their Mars (once a sun-god according to Miiller); 
Teoyomiqui, his goddess, who leads the souls of warriors to 
paradise ; Tlaloc, the Rain-god, and Chalchiucueje, his god- 
dess; the Fire-god Xiuhteuctli, " Master of the Year," the 
Lord of Vegetation, and his goddess, Xochitli, goddess of 
Earth and Corn ; Mictlanteuctli and Mictlancihuatl, the god 
and goddess of the dead ; Centeotl, 6 goddess of agricul- 
ture ; Tazi, Mother Earth ; Quetzalcoatl, Air-god and god 
of civilization (Culturgott), and two hundred and sixty, or 

1 Thren. fr. 4, ed. Boeckh, in K. 0. Miiller, Hist. Greek Lit. 230. 

2 Serp. Symbol, 70. 3 Ibid. 71. 

4 Macrob. Sat. ed. Bipons, 314 ; 4 Martianus Capella, book ii. 54; Nonnus 
ed. Marcellus Notes, 170. 

5 Prescott's Mexico, i. 57 ff. 

6 " Mother of Men." 



SUN-WORSHIP. 



45 



probably many more inferior deities. 1 Every month was 
consecrated to some protecting deity, as among the Per- 
sians, Babylonians, Egyptians, etc. The Mexicans and 
Etruscans agree in the computation of the solar year. 2 The 
Maya and Toltecan faith inclined to Sabaism, the Old 
Assyrian religion. Astral worship existed among the Tol- 
tecs and Tezcucans. 3 The Toltecs were great idolators, and 
worshipped the Sun and the Moon. The Pyramids of 
Teotihuacan, already old when the Aztecs arrived in Mex- 
ico, were consecrated to the Sim and Moon. The pyramid 
of Oholula was consecrated to the same worship. 4 

The Peruvians also worshipped the Sun and Moon. The 
Sun-god is Creator. Pachacamac, the Great Spirit of the 
Peruvians, produced the world out of nothing. " When 
King Atahualpa was told that our Lord Jesus Christ had 
created the world, the Inca responded that he did not be- 
lieve any being but the Sun could create any thing ; that he 
held him for God, and the Earth for mother — that, for the 
rest, Pachacamac (Sun-god) had drawn the great world 
from nothing. 5 In spite of the belief in Pachacamac, the 
Sun, as the sole visible Creator of material Nature, was the 
principal object of Peruvian worship. 6 The ancient Peru- 
vians worshipped the Sun as the visible image of the god 
Pachacamac. 7 Manco Capac taught that the Sun was the 
greatest Spirit. 8 Among the North American Indians the 
Sun-god is generally the Great Spirit ; or the Great Spirit 
resides in the sun. 9 The Delawares and the people of 
Persia considered the God of Heaven the chief god ; the 
Sun-god is the second in rank. So the Greek Helios is 
second to Jupiter, and sometimes even to Hyperion. The 
Creeks worshipped the Sun as " Great Spirit." The Apa- 
lachis regarded the Sun as Creator and cause of life. 

1 J. Miiller, 494, 503, 506 ; Serp. Symbol, 160, 162. 

2 Niebuhr, i. 85. 3 Prescott, i. 194. 

4 Univers pitt Mexique, 200. 6 Perou, 368. 6 P. 369. 

7 P. 380. 8 J. Miiller, 321 

9 Ibid, passim, 116, 117 ; quotes Schoolcraft, Wigwam, 303. 



46 



SPIRIT-HISTORY OF MAN. 



The Sun gives life to all things, to all beings. Ani is 
the Sun, 1 Ani-ma is the life, the soul, A ni-mare means to 
animate. Our very language to-day recognizes the Sun as the 
source of animation or existence. Sel or Asel (the Sun) is the 
source of the spirit, " Seele." "Soul" comes from " Sol." 

Among the nations of Mesopotamia, Syria, Palestine, 
and even India, 2 the word " As" meant " life" and the Sun 
was called " As." The softened pronunciation of this word 
was " Ah ; " for the s continually softens to h from Greece 
to Calcutta, from the Caucasus to Egypt. All is Iah, Ao 
and Iao. God tells Moses that his name is "I am" (Ahiah), 
a reduplication of Ah, or Iah. The word As, Ah, or Iah 
means " life," existence. The Assyrians and Persians called 
their chief God Asura, Ahura (Hor), " As " and Assarac. 3 
The Greek Ovpav-os, God of Heaven, Saturn, is a compound 
of Ar, the Sun (Ares), Ur, Aur, Our (Uro, to burn), and On, 
Ani, the Sun. Almost the same word among the Hindus for 
Saturn is Yaruna ; compounded of the shining " Bar " of 
the Assyrians, or Yar of the Sclavonians, Persians and Bak- 
trians (the god Abar), and Ani or On, the Sun. 

" The Lord of Life," "the Master of Breath," " the old 
man of the sun," " the Old one who never dies " (like El 
Saturnus, the Old Bel of the Babylonians), is either the Sun, 
as among the Mandans, Minitarrees, and Blackfeet, or, 
what is the same thing, the Lord of Life, has his seat in the 
sun. 4 According to Herodotus, the Massagetse sacrificed 
horses to the Sun. 5 This custom prevailed among their 
neighbors, the Persians, and is found in ancient India. 
Osiris was the Sun, and, like Saturn and Yaruna, judge of 
the dead also. Soranus (= As-Uran-us) was god of the 

1 Christian Examiner for July 1846, 83 ; Journal of the Koyal Asiatic Soc, 
vol. xii. 427, 432. 

2 Journal of the Am. Oriental Society, vol. iii. 324. 

3 Rawlinson, Journal Eoyal Asiatic Soc, vol. xii. xiv. 

4 J. Miiller, 117 ; Squier, Serp. Symbol, 71 ; quotes Hopkins, Housatonic 
Ind., 11. 

6 Kuhn's Zeitschrift fur 1853, 183. 



SUN-WORSHIP. 



47 



dead ; in very name, akin to Saturn (Sat, or Seth-Uranus). 
The Great Spirit, worshipped by the American tribes, is 
Creator, as sun-god and as god of heaven. So, among the 
Siberians, the chief god and creator is sun-god and god of 
heaven. 1 The Great Spirit is frequently considered sepa- 
rately as god of heaven, like Zeus and Jupiter. 3 The 
Mexican Tezcatlipoca is sun-god, and Jupiter also. 3 The 
Great Spirit thunders in the heavens. 4 The Germans called 
him Donar. The sun-god is the cause of rain, Jupiter 
Pluvius, Indra, Agni, Koah. He is the author of light and 
heat. In these three qualities, without mentioning any 
thing further, is enough to account for his pre-eminenoe 
above all other spirits or Nature-gods as Great Spirit par 
excellence, and creator. 

" I extol the greatness of that showerer of rain, whom 
men celebrate as the slayer of Writra : the Agni Waiswan- 
ara slew the stealer of the waters, and sent them down upon 
earth, and clove the obstructing cloud. 5 " 

" The seven pure rivers that now from heaven, are di- 
rected Agni by thee. 6 " 

The Sun, Sun-god, or God of Heaven, seems thus to be 
god of the waters, of fire, and light. So in Florida Aguar 
was worshipped as " the Creator of all things who dwells in 
heaven, whence the water and all good things come. 7 " The 
water was considered as an original, creative principle, and 
appears in innumerable myths of the Indians as the fruitful 
principle. 8 Thales considered water the first principle in 
the formation of the world. It is so regarded in the Baby- 
lonian, Phoenician, and Egyptian cosmogonies, and in the first 
chapter of the Old Testament. All was a damp moist mass, 
into which the Sun-god, the Great Spirit, El or Bel, intro- 
duced light, the creative principle and the principle of 

1 J. Miiller, 114, 116. 3 Ibid. 116, 117, 118. 

3 Ibid. 420 ; Torqueniada quoted in Serp. Symb., 174. 

4 J. Miiller, 1S3. 5 Wilson, Eigveda, i. 158. 

6 Ibid. 192. * J. Miiller, 119. 8 Ibid. 816. 



48 SPIRIT-HISTOHY OF MAN. 

order and harmony — the first cause of all animal and ve- 
getable life. The Peruvian Yiracocha or Pachacamac, 
under the name of Con, is originally a Water-god, and cause 
of all things, just as Agni of the Hindus is god of the 
waters as well as Fire-god and Sun-god. 1 The Mexican Sun- 
god, Tezcatlipoca, is Sun and Fire-god. At his feet are re- 
presented a serpent (the emblem of the Sun), and a heap 
of fire. 2 In his temple there is a shrine for Huitzlipoctli 
and for Tlaloc who is god of the rain. As, in this triad, 
there is an identity of nature between Tezcatlipoca and 
Huitzlipoctli, it is not improbable that the Fire, Sun and 
Water are, as in Peru, here ascribed to the chief god or 
Sun-god. 3 Mr. Squier says that from the foot of Tezcatli- 
poca proceed the signs of fire and water. 4 

Sisuthrus, the Babylonian Noah, is the Sun in the sign 
of the Waterman in the Zodiac. 6 The name is a compo- 
sition of Asis in Edessa, the Sun (Asas and Azaz), 6 and the 
god Adar (of the Assyrians and Dorians), the Thor of the 
Germanic races, like Sisi-Mithres (Mithra), the Sun, Sos- 
ares (Ares, the Sol-Mars), and Sisera of the Old Testament. 
Ar means the Sun and the Fire, ^na. The Deluge is called 
by Isaiah "the waters of Noah" 7 175. 

" Noah is the Aion of Nonnus." 8 AION is the Sun with 
four wings, referring to the four seasons, 9 the " First-born," 
(Ulom), the IIpcoToyovos of Sanchomathon ; he is Osiris and 
Adonis (two names of the Sun). He is Iao and lahve. 10 
4 Noah was Neptune, the ancient Proteus of Orpheus, who 
bore the keys of the Ocean. He is the ancient Nereus of 
Apollonius Ehodius, and the Osiris whom Plutarch calls 

1 J. Miiller, 316. 3 Codex Yat. Lord Kingsborongh, vol. vi. 172. 

3 J. Miiller, 616 ; Squier, Serpent Symbol, 176. 

4 Ibid.; Cod. Vat. p. 172. 5 Movers, 165, 589, 634; see 384. 

6 Zeus, Sios, Ushas, Sais (Minerva) ; Movers, 644, 645, 69 ; Christian 
Examiner, 1856, July, 79, 95, 96. 

7 " Aquae Noachi : " liv. 9. Version of Sebastian Schmid. 
• Williams, Primitive Hist., 273. 

9 Movers, i. 9, 283, 288, 391. 10 See Movers, 9, 59, 544, ff. 



SUN-WOKSHIP. 



49 



Oceanus." 1 He is the water side of Ianus, the god Eanus 2 in 
Italy, the gods Anos and Oannes in Babylon, the sun-god as 
Fish or Man-fish, the rivers Oanis, 3 and Noas in Thrace. 4 

" Aloiv Kpovov 7rat<?," 6 

u Aion, son of Saturn." 

Aion, of varied form, holding the key of generation 

Father, born of thyself, director of the eternal years. 6 

" Annos is Belus " (Bel). In Italy " Annus, more an- 
ciently Anus," was god of the sun ; Anna was the Moon. 7 
Ion was the Sun in Greece. Iu Babylon, his name (Anos) 
is found mentioned with those of Aos (As) and Illinos (Elon) 
among the twelve cosmogonial Powers (Titans) which pre- 
cede Creation. 8 

At the time of the new moon of the month Pham- 
enoth, the Egyptians kept the festival of the " ingress of 
Osiris into the moon." 9 Osiris was supposed to enter the 
moon to fertilize the earth. The moon-bark is inscribed 
" Ship of the Creator on which the Good Deity rides." 10 The 
Sun's bark is called " Boat of the Sun, the Lord of the two 
regions who fares in his boat to weave seasons for the house 
of the world." 11 The sculptures of the temple of Apollin- 
opolis represent the progress of the Sun, called Phre-Hor- 
Hat, Lord of Heaven, in his bark or bari through the 
hours. 13 

It was a most natural idea to the mind of a Hebrew or 
Egyptian writer of " sacred tales," that the sun-deity ~Noh 
should enter his ark. He did the same thing every time 
that his priests took his image in the bari (sacred boat) 
in solemn procession upon the Nile. 13 Ammon had his 

I Williams, 273, 292. Plut. de Is. xxxiv. a Creuzer, Symb. iii. 595. 
3 Pindar, Olymp. Ode v. 4 Herod, iv. 9. 

6 Euripides, Heracl. 900 ; Rinck, i. 40. 6 Nonmis, vii. 22, 73. 

7 Movers, 94. Donaldson's Varron, 163. 8 Movers, 276. 

9 Plut. de Iside, xliii. 10 Seyffarth,Theolog. "Schrift. 36. Kenrick, i. 303. 

II Seyffarth, ibid. 12 Kenrick, i. 329. 

J s Kenrick, i. 177, 318,385, 386 ; Movers, 355, 356. Wilkinson, second 
series, i. 254, 255, ii. 275, 296, 297. 
4 



50 



SPIRIT-HISTORY OF MAN. 



bari. 1 The boat of Ptah-Sokari-Osiris was borne in solemn 
procession. 2 The " ship of Osiris " is mentioned by Plu- 
tarch. 3 He calls the Argo " the image of the ship of Osiris 
become a constellation." Osiris is both the Sun and the 
Inundation ; and therefore, in this respect, is the same as 
JSToh, the god of the annual overflow of the Me. 4 Plu- 
tarch calls the Nile " Osiris," and the " outflowing of Osir- 
is." 6 The sacred bark of the Sun was carried in proces- 
sion by twelve priests. 8 

Jupiter is the sun-god, 'become chief of the gods. He is 
not merely a Nature-god, but also ruler of all human des- 
tinies and interests. He is a war god besides. 7 His name 
is derived from the old sun-name Op or Ap, and Adar or 
Atar, Thor, the Thunderer, the name of the Assyrian Mars. 
The wife of Op is the Earth Ops (Opis). The Scythian form 
of Ap is Apap, doubled, as in Papaios. The Egyptian is 
also the doubled form Epaph-us, the Bull-god. " O Sun . . . 
called Apis on the Nile, Kronos in Arabia, Belus on the 
Euphrates, Ammon in Lybia." 8 Iabe was the Samaritan 
god, and Ab the name of a Jewish and Syrian-Babylo- 
nian month. 9 In Homer we have Apia yaia, u the land of 
Ap." Iap-ygia was the name of Magna Grsecia in Italy. 
" The Scythian name for the goddess of the Earth is Apia, 
and the root Ap, or Op, was of frequent occurrence both in 
Greece and Italy." 10 In Media Appi meant " god." 11 Sa- 
turnus-Ops was Saturn. 12 Epaphus was the Ox-god of 
Memphis. 13 The Hebrew month Abib, Phoibus (Apollo), 

1 Kenrick, i. 385. 

2 Wilkinson, second series, i. 254; Champollion Egypte, 131. 

3 De Iside xxii. 

* Kenrick, i. 339 ; Osburn, Monumental Hist. 240, 280. 

6 De Is. xxxii. xxxvi. 6 Kenrick, i. 21. 

7 Gerhard, iiber die Gotth. der Etrusker, Berlin Akad. 

3 Nonnus, Dionys. xl. 392, 393. 9 Brandis Hist. Gewinn, 40. 

10 Buttmann, Lexil. i. 68, note ; Donaldson, Varr. 49. 

11 Norris, Journ. Royal Asiatic Soc. xv. 175. 

12 Donaldson, Varr. 36. 13 Movers, 46. Herodot. ii. 38 chapter. 



SUN-WORSHIP. 



51 



Abob-(as), a name of Adonis, 1 Baba (B^ba) a name of the 
god Anion in Egypt ; 2 Bonbou " fulgentis," sliining, 8 Bebon 
(a name of Seth-Typhon) in Egypt, 4 Apophis, and Aphoph 
the Giant, and Apop (the Serpent-Devil), are also the don- 
bled form of Ab (Ap). 6 Ap (Op) is Ap-is (the Sun's sacred 
Bull), who is the Egyptian Jupiter-Taurus, Iapet, Phut 
(Ptah), the Egyptian chief god, and Iapetos the Titan. 
Apis has his counterpart in the Persian Bull, Abnclad, who 
takes the place of Saturn in the Greek Mythology. 

Jupiter is the Bull of Europa (the Earth) like the Persian 
Sun-Bull Abudad, " in whom Ormuzd has laid the seed of 
all life," 7 or the Persian " Ox-Man " Kaiomors, the " First 
Man," the Great Spirit. 8 The Manobozho of the Chippewas 
was at the same time the Creator and Ancestor of men after 
the flood. The same is said of Messon of the Canadians. 9 
The " First Man," according to Hennepin, was stated, in an 
Indian myth, to have raised himself into heaven, u and 
thunders there." In Germany, Mannns (the Sun, Amanus), 
in Hindustan, Mann, are the "First Man." 11 

I Movers, 199. 8 Seyffarth Grammar, App. 1. 8 Ibid. 88. 
4 Plut. de Is. lxii. 

6 Andr. Muller in Movers, 199, 202 ; Kenrick, Egypt, i. 353. 

Apis (Hapi)=a symbol of the Nile and of the Moon. — Lepsius. 

Osiris entering the Moon fertilizes the world. — Kenrick, i. 34*7. 

The Scythians make Pap-aeus and Apia (husband and wife) to be Jupiter 
and the Earth. — Herod. Melpomene, lix. 

The Abii were a Scythian nation. The Ep-ians are mentioned by Homer. 
—II. ii. 619. 

Ab-ia was a city on the Messenian gulf. Epeius was the son of Endymion 
(the Sun). Babel is called Bapilu (Journ. R. A. Soc. vol. xv. 104), as Abelios 
becomes Apellon. — Muller, Dorians, ii. 6, § 6. 

Ab-ib-al was a Phoenician king, Aphobis, an Egyptian king ; Kobab, lobab 
and i?e&ai, Hebrew proper names. 

6 Rinck, i. 72. The name Ab-udad is compounded of Ab and Adad (the 
Syriau Hadad), two names of the sun-god. 

T Ibid. 

6 Kleuker, Zendav. 112; see J. Muller, 133. 135. 

9 Ibid. 133. 

10 J. Muller, 133, quotes Hennepin, ii. 91. 

II Kuhn, Zeitschrift, iv. 102, 91. 



52 



SPIRIT-HISTORY OF MAN. 



"As thou, Indra, with Manu the Vivasvat (the Sun) drinkest the Soma, as 
thou with Trita enjoyest the song, so thou delightest thyself also with Aju. 1 

Compare with Manu, the Hindu lawgiver, Minos, the 
Cretan lawgiver, and his Bull (Minotaur), == the Bull of 
Manu, whose lowing annihilated the Asura. 2 "Astronom- 
ically, Mithra is the producing Sun borne by the Equinoc- 
tial-Bull, the Seed-preserver. The Sim enters into the 
Sign of the Bull." 3 Kaiomorts, "the Man-steer," was of both 
sexes — originally Bull, then Ox-man, later " First and Ideal 
Man." 4 Kaiomorts issues from the right side of the Bull. 5 
The bull was in India the symbol of the sun's generative 
force. 8 

The Crows, Mandans, and Minitarrees call the " First 
Man " " ISTumank Machana," the only one saved from the 
great flood ; the Lord of Life gave him great power, and 
therefore they bring offerings to him. 7 Sometimes the Lord 
of Life, sometimes the " First Man " is invoked, as having 
power over the spirits. The " First Man " is thought by the 
Dogribs Indians to have created men, the sun and the 
moon. 8 The Caribs believed that Loguo, the " First Man," 
created the earth, and then returned to heaven. In Tahiti, 
the " First Man " had the same name (Tii or Tiki) as the 
souls of the dead who had been raised to the rank of gods.' 
The Chinese have Puan-ku, their "First Man," as the 
Persians their Kaiomorts or Meschia. 10 Adam Kadmon, 
the " First Man," was considered by the philosophers of the 
Jewish Cabbala to unite in himself the powers emanating 
from God. 11 The Phoenician god K-adm-iel was Hermes- 
Kadmus the minister Mercury (der dienende Mercur) and 
aid of the Creator in the Phoenician myth. 12 The later Jews 

1 Koth, Djemshid-Sage ; Rigv. 

2 Vedic Legend in Weber's Ind. Stud. i. 195. 

8 Creuzer, Symbolik, i. 249. 4 J. Midler, 136. 

5 Rinck, i. 72; Kleuker, Anh. zumZendav. i. 275. 

6 Movers, 374 ; Duncker, ii. 21 ; Benfey Samaveda, p. 268. 

7 J. Miiller, 133. * Ibid. 9 Ibid. 134, 135, 136. 10 Ibid. 135. 
11 J. Miiller, 135 ; Munk, Palestine, 523. 12 Movers, 21, 142, 513. 



SUN-WORSHIP. 



53 



considered the wisdom of the " First Man," Adam, greater 
than that of the angels. 1 

In ancient philosophy, the Bull was an emblem of the 
creative or fertilizing Sun. The union of Heaven and Earth 
in the fertilizing rains which alternate with the rays of the 
sun in penetrating the soil and imbuing it with productive 
power, was treated of as a holy marriage of Saturn with 
Mother Earth. Anthropomorphism early proceeded, in 
America and on the other continents, to invest the gods 
with human forms. The gods of the Indians, Mexicans, 
Peruvians, Greeks, Assyrians, Hindus and Egyptians, are 
represented in the human shape. Saturn, Jupiter and 
Tezcatlipoca are human forms ; Saturn is an old man bent 
with age. When the doctrine was promulgated by the an- 
cients that the gods were originally men whose virtues had 
raised them to the skies, old Bel-Saturn, the oldest and 
chief god, the Great Spirit of all antiquity, would natur- 
ally be the " First Man," Adam. Adam is the sun-god 
Saturn, " Zeus-Demarus," 2 whose wife was the Earth, just as 
Jupiter united with Europa, Ouranos (Heaven) with Ge 
(Earth). As the Great Spirit of the skies appears as "First 
Man," so Adam, by the doctrine of Euhemerus, was like 
Saturn, but a mortal raised to the rank of god. As first 
god he is euhemerized into "First Man." In this way anti- 
quity disposes of its sun -gods. The Hebrews turned them 
into Patriarchs. Adam, Abraham, Israel, were names of 
Saturn. 3 Edom is Adam ; and the ancient usage was to 
name the nation, the land or city after the chief god. The 
Greeks made these deities founders of tribes. Annos and 
Belus are mentioned by the emperor Julian together as the 
oldest sages of the Babylonians. 4 

The serpent was the Sun's symbol. 5 Great honors were 
said to have been paid by the Natchez to the wooden figure 



1 J. Huller, 135. 2 Sanchoniathan, vii. 3 Movers, 86, 130. 

* Ibid. 92. 5 Squier, Serpent Symbol passim. J. Miiller, 62. 



54 



SPIRIT-HISTORY OF MAN. 



of a rattle-snake. 1 The Maya god Votan was a serpent- 
deity, as were the Mexican Quetzalcoatl, the Athenian 
Apollo, and the Bel-serpent of the Babylonians. 2 Torcjue- 
mada states that the images of Huitzlipoctli, Quetzalcoatl 
and Tlaloc were each represented with a golden serpent, 
bearing different symbolical allusions. 3 At the festival of 
Huitzlipoctli, a great serpent was borne in procession. 4 He 
is in some points hardly to be distinguished from Tezcatli- 
poca, and their festivals were similar. 6 For him the hearts 
of prisoners, taken in war, were reserved. This identifies him 
with the Sun, to whom the heart was held up at the sacrifice. 6 
Huitzlipoctli, like the Roman Mars, and the Phoenician 
Adonis, was probably the spring-sun. 7 In Mexico, Tezcatli- 
poca was the Great Serpent. 8 At his feet a serpent was rep- 
resented in the paintings, 9 and at his festival a wooden 
collar in the form of a coiled serpent was placed around the 
neck of the victim. 30 The wood which held fast the head of 
the blood-offering sacrificed to Huitzlipoctli, had the form 
of a coiled serpent. 11 

The wife of Tezcatlipoca (Saturnus-Jupiter) was Cihua- 
cohuatl, " the Woman-serpent," like Minerva at Athens. 12 
Athena (Minerva) is goddess of wisdom, because she is 
serpent-goddess and the Sun is " all-knowing." She is the 
feminine part of Bel (Bolaten), who, as " Man-woman," se- 

1 Charlevoix, Nouvelle France, vi. 175. 

2 J. Muller, 487 ; Movers passim. 

3 Book ii. ch. 8. ; quoted in Serp. Symb. 193. 

4 Mexique, 25, par Larenaudiere ; Serp. Symb. 56. 

5 J. Muller, 605, 478, 505, 610, 614, 616, 620, 623, 624, et passim. 

6 Prescott, Mexico, i. 76. 

7 J. Muller, 588, 592, 597, 602, 604, 607, 609, 610, 615, 660 ; Movers, 21, 
28, 30, et passim. 

8 Serp. Symbol. 181, 199, 161, 163, 164. 

9 Cod. Vat. Lord Kingsborough, vi. 172, 178. 

10 Mexique, 29. 

11 J. Muller, 485. 

13 J. Muller, 484, 494, 612 ; Bulwer, Athens, iii. ch. 7, p. 94. 



SUN-WORSHIP. 



55 



parates into Bol and Atena, Apollo and Athena. 1 In Nica- 
ragua a representation of a coiled serpent was called the 
Sun (Sol). 2 Saturn was the " dragon of life." 3 This is the 
Great Spirit, as cause of life. Hercules (Chronos) was re- 
presented as a serpent with the face of a god, but the head 
of a lion and an ox. 4 Jupiter in the form of a dragon begets 
Dionysus Zagreus. 5 The Great Spirit was worshipped by 
the American Indians in the form of a. serpent. 6 

The Egyptians and Phoenicians had their serpent-deities. 
The Gnostics taught that the ruler of the world was a great 
serpent. 7 Apollo (Abal, Epul) was called Python. The 
Phoenicians represented the godNoum by a serpent. 8 The 
serpent was the emblem of the Sun and its fruitful influence. 
It was the symbol of life, immortality, " the spiritual," and 
wisdom. In the Mysteries, it was the emblem of Jupiter. 9 
Apis-Osiris is generally represented with the globe of 
the Sun, and the asp. 1J Ptah is represented with the asp, 
and Horns the same ; because they were sun-gods. 11 The 
symbol of Kneph (Chon-uphis) was a hawk-headed serpent. 12 
Ammon was called "the renowned Serpent." 13 The Orphic 
god Phanes (Sun) has a serpent on his head. 14 

The decrees of Destiny (for the world) which the divining hand of the 
First-born Phanes has written. 15 

The following names of the Sun and his serpent-emblem 
appear to be the same: — Ak the Sun (Ag, Ukko in Scan- 

1 Demarez (Jupiter Demarous) separates into Adam and Araz (Aras), the 
Sun and the Earth, Araz, Eraz, "the Earth" Eraze, in Homer, in 
Chaldee, Aroah, in Samaritan Arah. 

2 Squier's Nicaragua, i. 406. 3 Rinck, i. 6*7. 

4 Ibid. 65 ; Movers, 446. 

5 K. 0. Midler, Hist. Greek. Lit. 237. 

6 J Midler, 123, 366 ; see Stephens' Yucatan, passim. 

T Deane, 107 ; quotes Epiphanius, 91. a Kenrick, i. 314. 

9 J. Midler, 611. 10 Wilkinson, Second Series, ii. 350. 

11 Ibid. i. 256; Champollion, Egypte ; TJnivers pitt. 131a. 

12 Beloe's Herod, i. 369, note; Movers, 506. 13 Kenrick, i. 315. 
M Rinck, i. 96. i5 Nonnus, Dionys. xii. 34. 



56 



SPIRIT-HISTORY OF MAN. 



dinavia, Gau-as a name of Adonis, 1 Agu-ieus a name of 
Apollo, Iauk in Arabia), Echis, " serpent ; " 2 Ako, " vi- 
per," in Egyptian ; 3 " Og, the serpent-god ; " 4 Ap the Sun. 
(Op), Ab the Sun, Af the Sun, in Persian; 6 Ophis (oc/W),' 
"serpent," in Greek; Hob, Hp and Hof, "serpent," in 
Egyptian ; 6 Ob, " serpent ; " 7 Achad the Sun, Echidna, 
" serpent ; " Oal-us, Col, Acal (a name of Talus, the Sun, in 
Crete) ; Achel (-4%e\i, XeXt, Mod. Greek), " serpent ; " 8 Aban 
Phanes, Pan (sun-gods, originally), Obion = " Serpent ; " 
Qphion=" Serpent;" Iah (Ah), the Sun; Iao (As, Asu, 
Aim), Iahi and Ahi, serpent-demons in Persia; Dag 
(Tag, Dagon, Dakan, Dagur, god of day), the Sun ; Dahak, 
the Serpent, or cloud-demon, in Persia; Pharo (<Papo= 
Mithra), the Sun ; Varuna, Var ; Yaritra (compare Yere- 
tra-Agna), the cloud-demon ; Puthon, Apollo, Pytho the 
Sun-serpent, pethen a snake (Hebrew) ; Abab (Abobas, 
the Sun, Adonis), Apop, the serpent, the devil ; 10 Sat, Set, 
the Sun (Seth, Asad), Set, a serpent (Egyptian); Adad, 11 
the Sun, " Adodus," 12 Dood (in Arabic), a snake ; 13 Asam, 
Shem the Sun, Semo, Smu (Typhon), " Zom (Hercules) the 
powerful," 14 Asamm (in Arabic), a serpent, adder; 15 Ani 
the Sun, Ayn " serpent," 16 the Zyrianian Yen ; 17 Akar, Kur 
"the Sun,"Akore " a viper," in Egyptian; 18 Af, the Sun, 
afga, afagi, " serpent ; " 19 Ilahat=sun, Ilahat " a serpent ; 20 
Adar (Adar-Melech), Ajdar dragon; 21 Nahash king of the 
Amorites, 22 " Nahash, " a serpent " in Hebrew ; Sarp-edon, 

I Movers, 199. 2 Kuhn Zeitschrift, for 1833, p. 46. 
3 Seyffarth Grammar, App. 4 Deane, Serpent-Worship, 93. 

6 F. Johnson, Persian and Arabic Diet. 6 Seyffarth Grammar, 3. 

7 Deane, 80, 84, 128. • 8 Kuhn hi. 46. 

9 Deane, 165. 10 Kenrick, i. 353. 

II Seyffarth Gram. 73 ; Uhlemann, iEgypt. Alterthumskunde, IV 2. 

12 Sanchon. ed. Orelli, 34. 

13 F. Johnson, Persian, Arabic and English Diet. 

14 Uhlemann, Thoth. 35. 15 F. Johnson, Diet. 16 Ibid. 

17 Journal of the Royal Asiatic Soc. xv. 127, 94. 

18 Seyffarth, Grammar, App. 19 F. Johnson, Diet. 20 Ibid. 
21 Ibid. 32 Kings bore sun-names. 



SUN-WORSHIP. 



57 



a god of the Lycians and Cretans ; 1 Seraf, an Assyrian 
god or angel (Seraphim) ; Serap-is, a sun-god of the Egyp- 
tians ; a Sarpa, "a serpent" in Sanskrit and in Welsh, 3 "In 
Serpente Deus ; " 4 Apollo Sarpedonius in Cilicia. 5 

Some of the New-England tribes believed the Snn to be 
God, or at least the body or residence of the Deity. 6 
"Among the North American tribes, the gjaphic Ive-Ke- 
win, which depicts the Sun, stands on their pictorial rolls 
as the symbol of the Great Spirit." 7 The Great Spirit is 
Creator, as sun-god. Nature and its laws are regarded as 
one great whole, which, every year, assumes new life 
through the power of the sun, and all the life-giving in- 
fluences of Nature, and is preserved and continued by the 
same agencies by which it was created. Therefore the sun- 
god was regarded as the Creator by the Muyscas, and so 
many other nations of America and the other continents of 
the globe. 8 

The Great Spirit is a Nature-god, identical with Nature, 
and subjected to it. He is a personification of the highest 
powers of Nature ; not a being " supreme above Nature." 
Therefore he is controlled by inevitable fate or destiny. The 
decrees of destiny cannot be changed. Muller says that 
this destiny is personified under " the name of the old one 
(Woman) who never dies," whose son is the Sun, in whom 
the Lord of Life dwells. This is the conception of the 
Mandans, Minitarrees, and Hurons, who regarded Destiny 
as a hostile old woman, a kind of Proserpine or Persephone, 
a. queen of the dead. 9 In Homer we find Destiny playing 
the greatest part in the control of human affairs. 

1 Movers, 16. 

2 Williams, 2*76. 8 Ibid. 27. 

4 Ovid. Met. xv. 670. Movers, 533. 5 Movers, 16. 

6 Hopkins, Hist. Housatonic Indians, p. 11 ; in Squier, Serp. Symbol, p. 71. 

7 Schoolcraft's Address before the KY. Hist. Soc. 1846, p. 29, quoted in 
rferp. Symbol, 130. 

8 J. Muller, 116, 117. 

9 J. Muller, 148, 149, 150. 

3* 



58 



SPIRIT-HISTORY OF MAN. 



The Great Spirit is the "Giver and Taker of breath." 
He is the Lord of Life, the Master of Breath, the all-per- 
vading spirit, the old one (Man) who never dies. 1 The 
Great Spirit is death-god as well as Lord of Life. The 
Great Spirit rules in Paradise, as the Comanches believe. 2 
The Great Spirit receives the dead in the happy hunting- 
grounds, the beautiful prairies of the other world, ideas 
which correspond to the Grecian conception of the Elysian 
fields, or the Isles of Cronos, the " Islands of the Blessed " 
in the Western ocean. Or the Great Spirit dwells on an 
island of the sea above, and wanders about in the light of 
the moon. To him resort the warriors who have fallen in 
fight, and enjoy the pleasures of hunting. 3 The Great 
Spirit of the Indians is as great a friend of warriors as the 
Scandinavian Odin or Huitzlipoctli, the Mexican war-god. 
Tezcatlipoca is called " God of Battles." Lord Kings- 
borough translates one of his appellatives " the Chastiser of 
Evil," and another " He who requires an account of our 
thoughts." 4 

Mantus was the death-god, Pluto, in Italy. 5 Amenthe 
was the name of hell in Egypt. The Egyptian god Mentu 
(Mandoo, Month 6 ) is, in name, the same as the Italian Man- 
tus, and therefore, probably, the night-sun. Compare the 
god Uli&d-amanth-us, the Judge of the dead. Huram is a 
deity-name (Ophion)/ The name of the death-god Hermes 
(Hermaos, 'Epfiacov) in Greece, and Hermode (compare the 
name Har-m-odi-us), the Scandinavian Mercury, are com- 
pounds of the names of the Sun, Har (Ar), Am and Ad 
(Adi, Deus). Hermode is also a compound of Har and 
Amad 8 (Muth) who is Pluto and Dionysus. Mercury is a 
form of Zeus (Jupiter) and Pluto. He is the Arcadian 

1 J. Miiller, 117, Serp. Symb. 115. 152. 

2 Schoolcraft, Indian Tribes, Part. ii. 129. 3 J. Miiller, 139. 
4 Serp. Symbol, 176, 177. 5 Creuzer, hi. 624. 

6 Kenrick, i. 331. 7 Movers, 506, 668; ii. Chron. ii. 2, 12; iv. 16. 

8 Amad, a city of the tribe of Asher, Josh, xix.26; and the sun-city Hamat, 
or Hamath is Emath. Seldeni opera, hi. 387. 



SUN-WORSHIP. 



59 



sun-god who steals the herd of Apollo. 1 lie is rain and 
fire-god, and, like Yulean, husband of Aphrodite and the 
Earth. 2 

Bring wealth, thunderers, and give it to us ; protect us, Indra and Agni, by 
your deeds ; may those rays of the Sun, by which our forefathers have attained 
together a heavenly region, shine also upon us. 3 

The natives of Honduras worshipped the rising Sun, 
and had two idols, one in the shape of a man, the other 
in the shape of a woman, which were called the Great 
Father and Great Mother. 4 The Sclavonians adored Bog, 
the rising Sun, the Old Persians Baga, the Komans Bacchus, 
the Hindus Bhaga, the Aditya or sun-deity. 5 Bog-es 
was a governor of the city Ai'on ; 6 Bal-Pegor was a Baby- 
lonian god, 7 Bag and Bagir Arab deities. 8 Bak meant 
" sunbeam" in Egyptian, and Bok "prince." 9 The Phoeni- 
cians and Syrians worshipped Adad 10 or Hadad, the Sun, 
(Adodus, Taut, Tot, Thoth, " the all-knowing," the Divine 
Wisdom). They also adored Azael, 11 who is Asal and Sol. 
The priests of Jupiter were called Selli and Helloi, the 
priests of Hercules and Mars " Salii," "Janes " or " Eani," 
from Ani (An) the sun-god. 32 " I swear by the Sun, the great 
God of the Massagetse." 13 " By that Jove that dwells amid 
the constellations." 14 In Mexico the form of an oath was 
« I swear by the life of the Sun." 15 

The Homeric hymn represents the Sun as seeing and 

1 Movers, 159, 655 ; Beloe's Herodot. vol. i. 337, 338, 341, 342. 

2 Gerhard, Griech. Mythol. p. 260, 265, 266, 273; Preller, 240—245; 
Creuzer, Symb. iii. 417, 420, 504, 634; iv. 124, 310. 

3 Wilson, Kigv. i. 2S2, 283. 

4 Squier, Serp. Symb. 56, quotes Herrara, Hist. Am. iv. 155, 138. 

5 Weber, Ind. Stud. ii. 306, et passim; Wilson, Rigv. passim. 

6 Herodot. vii. 107. 7 Munter, Bab. 19. 

8 Osiander, Zeitschr. der D. M. G. vii. 499 ; Universal Hist. vol. xviii. 
p. 387. 

v Seyffarth, Grammar, 30, 13. 10 Munter, 20. 

11 Movers, 368. 12 Creuzer, Symb. iii. 595,692; Movers, 188. 

13 Herodot. Cleio, cexii. 14 Euripides, Phoanissae, 1005. 

15 Serp. Symb. 55. 



60 



SPIKIT-HISTOET OF MAN. 



knowing all things that happen, and giving information to 
the other gods. 1 Ani under the name of Oannes is rep- 
resented in Babylon with the appendage of a fish's tail, 
like Odakon, the Man-fish of the Chaldean legends. Oannes 
appeared as the civilizer of the primitive people, instructing 
them in the arts. In Etruria, Tages (Tag, the Sim, the 
day), in Peru, Manco Capac, an ancient sun-god anthropo- 
morphized, were the authors of the national civilization. In 
Mexico it was Quetzalcoatl, the serpent-deity. 

His coursers bear on high the divine all-knowing Sun, that he may be seen 
by all. 

(At the approach) of the all-illuminating Sun, the constellations depart with 
the night like thieves. 

His illuminating rays behold men in succession like blazing fires. 

Thou, Surya, outstrippest all in speed ; thou art visible to all ; thou art the 
source of light ; thou shinest throughout the entire firmament. 

Thou risest in the presence of the Maruts, thou risest in the presence of 
mankind, and so as to be seen in the presence of the whole of heaven. 

With that light with which thou, the purifier and defender from evil, 
lookest upon this creature-bearing world, 

Thou traversest the vast ethereal space, measuring days and nights, and 
contemplating all that have birth. 

Divine and light-diffusing Surya, thy seven coursers bear thee, bright- 
haired, in thy car. 

The Sun* has yoked the seven mares that safely draw his chariot, and 
comes with them self-harnessed. 

Beholding the up-springing light above the darkness, w T e approach the di- 
vine Sun among the gods, the excellent Light. 

Radiant with benevolent light, rising to-day, and mounting into the highest 
heaven, do thou, Sun, remove the sickness of my heart, and the yellowness 
of my body. 

Let us transfer the yellowness to the parrots, to the starlings, or to the 
Haritala. 

This Aditya (sun-god) has risen with all might, destroying my adversary, 
for I am unable to resist my enemy. 2 

Among the sun-deities mentioned in the Hindu Yedas 
are Savitar, the Creator-sun with golden hands (rays), 
Mithra, the day-Sun, Yaruna (the Saturn of the Yedic 
period), Bhaga, the Sclavonic and Old Persian sun-god, Ar- 



1 Hymn to Ceres. 



2 Wilson, Rigv. i. 134, 135. 



SUN-WORSHIP. 



61 



iaman, Pushan (Apason), Agni who is Sun, fire-god, the 
lightning, &c, Suiya (Asur). Vishnu is also mentioned. 
Manu, the ancestor of men, the Hinduh Noah, is the sun- 
god as " First Man," the German hero and ancestor 
Mannus, the Cretan king Minos, the Egyptian god Amon, 
the Babylonian god Haman, the god Amanus, Manes, 
Omanes or Omanus of Pontus, Cappadocia and Persia. 1 
Amon was a Hebrew king, Manes a king of Egypt. The 
Al-emanni and J&SLrc-omanni in Germany have the name 
Aman or Omanus compounded with El and Makar (Baal), 
or Mirrich (Moloch, Mercury). The Semitic and Indo- 
Germanic deity-names are ancient in Italy and Germany, 
Greece, Asia Minor, &c. Bharata is an Aditya, a name of 
the Sun.' 2 

Another Lido-Germanic and Semitic sun-god is TsTar, a 
name of Adonis in Cyprus, 3 BTer=the light ; 4 the god 
Anar, the " forming Principle " in the Scandinavian re- 
ligion, Kerens, the old (sun and) water-god ; the German 
Guar, the Egyptian god " Onur-is" (in name), Nero, " the 
shining," 5 JSTerio, the Sabine Mars, and Neriene, his wife ; 6 
the Hindu deity Narayana (Vishnu, the Sun), " the water- 
movement" (the movement of the waters from the sun, 
their source) ; Aner-ges, the Babylonian sun-god, 7 the god 
Eirrig, the god Koragal, 8 or Nergal, who is Merodach 
(Baal, the Sun). Compare the Babylonian proper name 
Kerigl-issar, the Hebrew name Igal, and Gallos, the Sun. 
Nergal was the Chaldee fire-god Mars. 9 

Akal was the Sun, " Gallus." Gallos was a name of 
the god Attes or Atys, who was an incarnation of the Sun, 

1 Movers, 348; Duncker, ii. 487, et passim; Kuhn's Zeitschr. iv. 121, 
94, 95. 

2 Wilson, Rigv. ii. *73, note. The god Berith, Baal-Berith ? Judges ix. 46. 

3 Movers, Phonizier, 217. 4 Munter, Babylonier, 25. 
• 5 Rawlinson, Journal of the Royal Asiat. Soc, xii. 486, If. 

6 Creuzer, iii. 543; Gerhard, ii. 281. 

7 Munter, Bab. 24. 

8 Seldeni Opera, iii. 382. 9 Movers, 384. 



62 



SPIRIT-HISTORY OF MAN. 



and is first of the Galli (Selli). The worship of the god 
Agal is also mentioned, and Agl-ibal. 1 

Agni, the Hindu Fire-god, is the Latin Ignis (Fire). He 
is the god Chon of the Egyptian and Palestine races, called 
Kan (Achan), Chion, Chaon, Iachin, Kin, Cain, Agni 
(Agoni). His name is found compounded with Apollo (Apel) 
Epul, in the names of the Pelignians in Italy, the Pela- 
gonians in Greece. The New Fire for the hearths was taken 
from Apollo's altar at the " renewal of the fire" at Lemnos. 8 
The word Akan (Akani=Ak+Ani) becomes Agoni, Agni, 
Igni northwest and east of Babylon ; but, dropping the "A," 
Chon, " Baal-Chon," Vulcan, Kan, Chion, Chiun, etc., in 
Palestine, Egypt, or Arabia. His feminine is the Earth- 
goddess Aigina, the island. Aigaion was the hundred- 
armed centaur ; Chuns-Aah was the Egyptian Hercules. 3 
Agenor (Agen-or), the ancestor of the Phoenicians, was 
father of Phoenix, Cadmus and Europa (deities). 4 Agni or 
Kan is the god Ogen (72 777^-09), 5 a name of Okeanus (/2/ce- 
avos), the Sun, as god of the World-Ocean (Akan, Okean). 6 

The path of the revolving (Sun) has been lighted up by rays : the eyes of 
men (have been lighted) by the rays of Bhaga : the brilliant mansion of Mitra, 
of Aryaman, of Yaruna (has been lighted up by his rays). 

Mitra is the animator of mankind, and so is Yaruna ; Aryaman is the 
animator of mankind. 

I proclaim veneration to the mighty Sun, to Heaven and Earth, to Mitra, 
to the benevolent Yaruna, to the conferrer of happiness, the showerer of 
benefits. Praise Indra, Agni, the brilliant Aryaman, and Bhaga, so that, 
enjoying long life, we may be blessed with progeny. 

Mitra and Yaruna bestow abundantly that unenduring water which you 
obtain from the Sun through your own energy ; 

1 Ibid. 379, 687, 99, 401: Anthon. Diet, "Atys." Muys, Griechenland 
und der Orient, 30. Aglaos ayA-aos means "brilliant." 

2 J. Muller, 520. 

Apollo is Mars. Movers, 188. — Adonis was Mars in Bithynia. Movers, 21. 
—Mars is Baal fervoris and Hercules (Ibid. 188,) "the wild, destroying fire." 

3 Bunsen, Egypt's Place, i. 504, 507. 

4 Movers, Phon. Alt. i. 129. Ibid. Phonizier, 20, 45. 

5 Anthon's Classical Dictionary. 

6 Wilson, Rigv. i. 178, 250; Weber, Akad. Yorl. 31. 



SUN-WORSHIP. 



63 



May he who is one with light, who has fleet horses, the invoker (of the 
gods), full of joy and borne in a golden chariot, listen to us : may that irresist- 
ible yet placable Agni conduct us by the most efficacious (means) to that de- 
sirable and accessible (heaven). Both his associated mothers blackened (by 
combustion) are in movement, and give birth to an infant whose tongue in the 
east dissipates darkness. 

The drops of rain enveloped (by the solar rays) are renewed in the dwell- 
ing of the divine (Sun) their birth-place. 

His radiance is undecaying : the rays of him who is of pleasing aspect, are 
everywhere visible and bright : the intensely shining, all-pervading, unceasing, 
undecaying (rays) of Agni desist not. 

Glorify the three-headed, seven-rayed Agni. 

How have thy shining and evaporating (rays), Agni, supported life and 
supplied food ; so that, enjoying both, the devout, possessing sons and grand- 
sons, may repeat the hymns of the sacrifice. 

The tresses of Agni minister, Mitra and Yaruna, to your sacrifice, when 
you honor the sacrificial chamber : send down of your own accord (the rain) 
and prosper our offerings, for you have command over the praises of the pious 
men. 

You bring the cattle to their acceptable pasture upon earth, whence the 
milk-yielding cows, protected by your power, return unharmed to their stalls ; 
they cry to the Sun above, both at evening and at dawn, as one (cries) who 
beholds a thief. 

The vigorous Bull (the Heaven) daily milks the pellucid milk (of the sky). 

"We behold the lover of maiden (Dawns) ever in movement, never resting 
for an instant, wearing inseparable and diffusive (radiance) the beloved abode 
of Mitra and Yaruna. 

Without steeds, without stay, borne swift-moving and loud-sounding, he 
travels, ascending higher and higher, connecting the inconceivable mystery 
with the radiance in Mitra and Yaruna (which men) eulogizing glorify. 

Agni is awakened upon earth ; the Sun rises ; the spreading Dawn exhila- 
rating (all) by her radiance, has dispersed (the darkness) ; harness Aswins 
your chariot, to come, that the divine Savitri may animate all beings to their 
several (duties). 

Earnestly I glorify the exploits of Yishnu, who made the three worlds ; who 
sustained the lofty site (of the spheres), thrice traversing (the whole) ; who is 
praised by the exalted. 

May I attain his favorite path, in which God-seeking men delight ; (the 
path) of that wide-stepping Yishnu, in whose exalted station there is a per- 
petual flow of felicity. 

Man, glorifying, tracks two steps of that heaven-beholding (deity) ; but he 
apprehends not the third ; nor can the soaring-winged birds (pursue it). 

We pray that you may both go to those regions where the many-pointed 
and wide-spreading (rays expand) ; for here the supreme station of the many- 
hymned, the showerer, shines great. 



64: 



SPIKIT-HISTOEY OF MAN. 



Waters are the most excellent, said one : Agni is the most excellent, said 
another ; the third declared to many the Earth (to be the most excellent), and 
thus speaking true things the Ribhus divided the ladle. 

Ribhus, reposing in the solar orb, you inquire, " Who awakens us, unap- 
prehensible (Sun) to the office (of sending rain)?" The Sun replies, "The 
awakener is the Wind ; and, the year (being ended), you again to-day light up 
(this world)." 

Sons of strength, the Maruts, desirous of your coming, advance from the 
sky : Agni comes from the earth, the Wind traverses the firmament ; and 
Yaruna comes with undulating waters. 

Let neither Mitra nor Yaruna, Aryaman, Ayu, Indra, Ribukskin, nor the 
Maruts censure us ; when we proclaim in the sacrifice the virtues of the swift 
horse sprung from the gods. 1 

When first thou neighest at thy rising mounting out of the Sea of Air or 
from the waters, with the wings of the falcon, with the limbs of the deer, then 
great glory arose for thee, Horse. 

Yama gave him (created him), Trita harnessed him, Indra first mounted 
him, Gandharba seized his reins: Yasus, out of the sun you have made a 
horse. 

Thou, Horse, art Yama : thou art Aditya, thou art Trita with the mysterious 
sway : Thou art fraternized with Soma ; threefold affinity, they say, hast thou 
in heaven. 2 

They have said that three are thy bindings in heaven; three upon earth; 
and three in the firmament. Thou declarest to me, Horse, who art Yaruna, 
that which they have called thy most excellent birth. 

I recognize in my mind thy form afar off, going from the earth below, by 
way of heaven, to the Sun. I behold thy head soaring aloft, and mounting 
quickly by unobstructed paths, unsullied by dust. 

I behold thy most excellent form coming eagerly to thy food in thy (holy) 
place of earth: when thy attendant brings thee nigh to the enjoyment (of the 
provender), therefore greedy, thou devourest the fodder. 

The car follows thee, Horse : men attend thee : cattle follow thee ; the 
loveliness of maidens waits upon thee ; troops of demigods following thee have 
sought thy friendship ; the gods themselves have been admirers of thy vigor. 

His mane is of gold ; his feet are of iron ; and fleet as thought, Indra is his 
inferior. The gods have come to partake of his (being offered as) oblations : 
the first who mounted the horse was Indra. 

The full-haunched, slender-waisted, high-spirited, and celestial coursers (of 
the Sun) gallop along like swans in rows, when the horses spread along the 
heavenly path. 

Thy body, Horse, is made for motion : thy mind is rapid as the wind: the 
hairs (of thy mane) are tossed in manifold directions ; and spread beautiful in 
the forests. 



1 Wilson Rigv. ii. 52-112. 



2 Zeitschr. der. D. M. G. ii. 223. 



SUN-WORSHIP. 



65 



The swift horse approaches the place of immolation, meditating with mind 
intent upon the gods : the goat bound to him is led before him ; after him 
follow the priests and the singers. 

The horse proceeds to that assembly which is most excellent : to the pres- 
ence of his father and his mother (Heaven and Earth). Go (Horse), to-day, 
rejoicing to the gods, that the sacrifice may yield blessings to the donor. 1 

Yama is the Sun, the source of the souls and of all life ; 
later, he becomes, like Osiris, king of the dead. The Earth- 
goddess Nirriti is his wife. 2 

Agni as Yama, is all that is born: as Yama, all that will be born. 3 

Garuda the messenger of Yaruna, Bird that producest in the womb of 
Yama the All-controlling (Agni). 4 . . . 

Those who from their hearts desire union with the Divine Being, in the 
heavens in the bosom of Yama, look with steady vision to thee. 6 

" Yama of Sunlike glory." 6 

In India Yivasvat is one of the forms of the Sun, and is 
father of Yama. So in Ancient Persia, Yivanghvat is father 
of Yima. 7 This Yima is Yama. 8 

Ahura-mazda (Ouranos-Yaruna) is asked by Zarathustra 
(Zoroaster) in the Persian Liturgy : " With whom as the 
First of Mankind hast thou conversed beside me ? " Ahura 
answers : "With Yima, the beautiful .... with him as the 
First of the men I have conversed, I who am Ahura-mazda." 
Ahura says to Yima, " Spread out my worlds, make my 
worlds fruitful, then obey me, Protector, Xourisher and 
Overseer of the worlds." Yima answers : " I will spread 
out thy worlds, I will make thy worlds fruitful, I will obey 
thee (I who am) Protector, Kourisher, and Overseer of the 
worlds ..." 9 

Then Yima went forth up to the stars, about mid-day, to the way of the Sun. 
He divided this earth with his golden lance. 10 

Yima is the Jemshid of the Persian Wends, and the 

1 Wilson Rigv. ii. 125. 2 Weber, Ind. Stud. i. 290. 

3 Wilson, i. 179. 4 Stevenson, Samaveda, p. 2*78. 5 Ibid. 60. 

6 Wuttke, ii. 250. 7 Burnouf, Journal Asiatique, 1844, 475. 

8 Spiegel, Vend. 1, TO. 

5 Ibid. Vend. 10, 11. 10 Ibid. 12. 

5 



66 



SPIRIT-HISTORY OF MAN. 



Hindu Jama. 1 He has the Chaldean name of the Day 
(Sun) Ioma, the Hebrew lorn (yom) and the First-born in 
the Chaldean philosophy, called Aonm, or doubled, Moum, 
the Hindu i4 Word" of Creation, the Word of Light; 
" Om," " Aum," the Sclavonic u Urn," " Oum," meaning 
"spirit," "soul;" 2 Ium, in the Scandinavian Thunder- 
god's name Ium-ala, Iumjo (Iumio), the Thunder-goddess ; 
Ami, A mini, and Ammi-Shaddai, Hebrew proper names, 
Oma " the holy fire " in German ; 3 Om in Omanus 
(Ammon) the Persian firegod's name ; Aom in the Hebrew 
proper names Immer and Aomar, 4 and the Dorian Amar, 
meaning " day " (Mar, the Phoenician Sun) ; Bal-aam, Ah- 
iam, a Hebrew name ; lam (Day) in Egyptian ; 6 Iem-uel, a 
Hebrew name (lam or Am and El) ; compare M-iel, the 
name of an angel, and Kadmiel=:Ak-Ad-am-El. This old 
Indo-germanic and Semitic sun-god Am, Yama in India, 
Yima in Persia, Euimos (Dionysus), 6 Am-ous in Egypt, 7 
Iam-us in Greece, is mentioned in a myth, related by 
Pindar. 8 

Meantime Evadne, laying aside her girdle, woven with purple woof, and 
silver ewer, under dark bushes brought forth a boy instinct with divinity. To 
her the deity of the golden locks (Apollo) sent, to assist her, gentle Ilythia, 9 
and the Fates ; and from her womb, and from the yearning pang of childbirth 
came forth Iamus to light at once. 

In Asia Minor, his goddess bore his name, in the feminine 
Amma (Ama), Ma, the Moon ; Ammia, Amaia, and Maia, 
the Earth, 10 Ma the Egyptian goddess of truth. 

I have beheld the unwearied protector of the universe, the Sun, travelling 

1 Duncker ii. 300 ; Roth in der Zeitsch. der D. M. G. iv. 426 ; Kleuker, 
Zendav. ii. 305. 

2 Grimm, in the Trans, of the Berlin Akad. A. D. 1854. 309. 

3 Movers, 348 ; Grimm, Deutsche Mythol. 674. 

4 Gen. 36, 11. 5 Seyffarth, Theol. Schriften, 23. 

6 Movers, 546. Scholia ad Aristoph. Aves, 583. 

7 Rinck, i. 223 ; Williams, 316 ; " Amos," 319. 

8 Olympiad, vi. 8 Ilita, a name of Agni in India (Alat, Lot). Alitta, 
and Ilythia, would be his goddess. 

10 Duncker, ii. 499 ; Gerhard, Griech. Mythol. i. 451 ; Movers, 586. 



SUN-WORSHIP. 



07 



upwards and downwards by various paths : invested with aggregative and dif- 
fusive radiance, he revolves in the midst of the regions. 1 

The wonderful host of rays has risen ; the Eye of Mitra, Varuna and 
Agni, the Sun, the Soul of all that moves, or is immovable, has filled (with 
his glory) the heaven, the earth, and the firmament. 

The Sun who traverses alone the path of heaven with the speed of 
thought, is at once Lord of all treasures : the two kings, Mitra and Varuna, 
with bounteous hands, are guardians of the precious ambrosia of our 
cattle. 2 

Yama is evidently related in nature to Agni and to 
Aiyaman. 3 Agni is thought to rise in the morning in the 
shape of the Sun, from out of the ocean. 4 

He verily upholds the heaven : he, the brilliant, the leader of the herd 
(rays, or waters which are called " cows "), pours forth the flowing (water) for 
the sake of food : the mighty Indra manifests himself after his own daughter 
(the Dawn). 

May he, illuminating the purple (dawn), listen to the invocation of old, 
daily bestowing wealth upon the race of Angirasas. 5 

Curtius speaks of the chariot of Zeus drawn by white 
horses in the host of the last Darius, behind which a horse 
remarkable in size, the Horse of the Sun, was led. 6 The 
Old Persians anciently adored the Sun, Mithra, who rose in 
the East over the mount Berezaiti. So, in India, Mithra 
was originally adored, then Mithra and Yaruna (Saturn), 
just as Mithra and Ahuramazda in Persia. Later it be- 
comes necessary, in the course of arrangement of the re- 
ligious system, that Mithra should be subordinate to Ahura- 
mazda, the Supreme God. 7 Mithra and Ahura are (originally) 
both names of the sun-god. Every lie and all deceit are 
in the Zendavesta an uncleanness, and at the same time an 
offence towards the all-seeing and all-knowing sun-god, 



When I made the wide -ruling Mithra, I created him just like myself in 
godliness and dignity, I Ahuramasda. 

Go up, shining Sun, with thy swift horses, rise above Mount Berezaiti, 



Mithra. 8 



1 Wilson, ii. 137. 
4 Wilson, i. 248. 
7 Ibid. 323—325. 



2 Ibid. i. 189, 304. 
5 Ibid. i. 325, 326. 
8 Ibid. 351. 



3 Wuttke, ii. 250. 
6 Duncker, ii. 363. 



cs 



SPIRIT-HISTORY OF MAN. 



and shine to the creatures on the way which Ahuramasda has made in the 
air, which the gods have created. Praise to the Sun who drives on with 
four horses, and works purity. 1 

The names of the Sun are those of the Day. 

Ahan is therefore the Sun. 
Mar, a god of Gaza. 
J/ar-na, J/er-odach=Baal, the Sun. 



(in 



Ahan, " Day " (in Sanskrit). 
Amar " the Day" (in Pindar). 
Meri "the Light," the Sun 

Egyptian.) 2 
Ioni, " the Day " (in Hebrew), Ioma 

(in Chaldee), lam (in Egyptian), 3 
Mu (in Egyptian) " Radiance." 



Dag, " the Day," Tag (in German). 



Dies, " a day." 



Coptic, BIou, Hu, ' 
Aim "Light," 
Light." Iaho. 



day." 
"the 



In Sanskrit 
"Word of 



In Greek Abos (AjSws), *«5s (Phos), 
Phaos "light." 



Am, " Ami," lama, the Sun in India ; 

Mei, Mu, Egyptian gods. 
In Egypt " ham" meant "created." 4 

The same root must have been used 

for " Creator." 
Ham " the Sun," the oldest Cronus 

(Saturn) of Eupolemus. 5 

Dagur, the Sun (in Scandinavia), 
Tages in Italy, Dach-os in Babylon, 
Dag-on in Phoenicia. 

Dius, Deus, the Sun-god, later Saturn, 
Attis in Asia Minor, Ata, Ta, Tai, in 
Arabia. 

In Egypt, Ehou, the god of Day, 
the Sun, Chons-Aah (Hercules). Iah 
in Israel and Phoenicia, Aoos-Mem- 
non, the morning-Sun. 

Busi, the Sun in Assyria, Abas, Iebus. 



In the Assyrian period the Hebrews worshipped the 
Sun, Moon, Planets, and all the host of heaven. 7 The 
Hebrew names Shemuel, Samael, Samuel, are composed of 
Sem or Shem, the Sun, and El, the Sun. Isaiah puts in the 
mouth of the Babylonian king " gainst Heaven I mount 
forth, over the stars of El I set my throne, make myself 
like the El-ion" (Ion). 8 El is the name "God" (Sun) in 
many parts of the Bible. It is the Homeric Eel and the 

1 Duncker, ii. 361. 

2 Seyffarth, Theol. Schr. 99. 3 Ibid. 23. 4 Ibid. 99. 

6 Williams, 223. 6 Exod. xl. 38. 

7 2 Kings, xxiii. 5 ; Movers, 164. 8 xiv. 13, Movers, 256. 



SUTs-WORSHIP. 



69 



Doric Ael, the Sun. It is used four times in Numbers 
xxiii., and four times in chapter xxiv. The terms Elion and 
El Sadi (Shaddai) are also used in chapter xxiv. El is used 
for "God" in Job xii. — 6, xv. — 4, and elsewhere. Eli occurs 
in the New Testament. It is the Hebrew name Heli 1 and 
the Greek Helios. The name of the Hebrews was taken 
from Eber (anciently Abar or Obar), and would seem to be 
the name of the god Bar, the sun-deity Abar of the As- 
syrians and Iberians, the Egyptian god Bar, Barn or Bore, 
the Persian god Pars, Perseus and Pharo ($apo) ; the name 
of the Sun's rivers Iberus in Asia, Ebro in Spain, and the 
Latin iubar, jubar, " sunbeam." 2 

And he (Iasiaho) took away the horses that the kings of 
Judah had given to the Sun at the entrance of the house of 
Iahoh, and burned the chariots of the Sun with fire. 3 Here 
we find the Hebrews as sun-worshippers. The Amor- 
ites were probably sun-worshippers, because the nations 
bore the name of the national or tribal god. Amori 
*.itax is Amar, the Doric name of the Day. 4 The Sun and 
Day are the same in name, and the Phoenicians worshipped 
a god Mar (Amar), and Marna, god of Gaza. 5 Amar gives 
his name to Amor or IL-imer-OB, Sol-Cupid, just as Ar 
(Ares, ™ Mars), the Sun (" Hor," Horns, " Har ") 
gives his to Er-os. He is the sun-god Erra (Ra, Re) of 
Memphis. The Danai (Greeks) worshipped the Assyrian 
god Adan (Adonis). The Danes worshipped the Cartha- 
ginian o-od Don. 6 The Hebrew tribe of Adan or Dan wor- 
shipped Adoni, The Am alekites were sun- worshippers, 
because the name of Amalak (Baal-Malach or Moloch, the 
Sun) was borne by this race. 7 Baal-Gad was the Suu. 8 

1 Luke 3. 

5 Lepsius, Berlin Akad. 1851, p. 206, 163; Benfey, in der Zeitscbr. der D. 
M. G. viii. 466. 

3 2 Kings xxiii. 11. 4 Donaldson's Pindar, Pyth. iv. 256. 

5 Movers, 28, 30, 16. 6 Ibid. 479. 

7 Ibid. 400 ; Grotefend, Erlaut. einer Inschr. des letzten Assyrisch-Babyl. 

Konigs, 28 8 Movers, 197, 174, 175, 291. 



70 



SPIRIT-HISTORY OF MAN. 



The tribe of Gad were probably sun-worshippers, Achad 
meaning the Sun, and the Persian Khoda (Ohoda) " God" 
being the royal title of the ancient kings of Bokhara and 
Guzagan. 1 The name Baal-gad is found in the Bible, 2 and 
the word is also in composition with Omanus or Amanus, 
names of the sun-god, in the name Oodomaxms (Darius). 
It is "Achates," and, in the feminine Hecate (Gad), is the 
Moon. 

As kings were called by sun-names, Gauda, the king, 
son of Mastanabal, has probably the name Achad or Agad, 
Mastanabal is a compound of the god-names Am, Asad. 
Anabal (Abal, Bel, Baal). Asatan, or Satan, the name of 
an Egyptian king Staan (Set or Sat- An), is the sun-god 
Siton 3 (Dagon), and is also the Persian Iasdan, a name of 
the good god Ormuzd, the Agathodemon. It is also the 
name of the bad god Shitan of the Persians, the Hebrew 
Satan and the Egyptian Seth (the Devil, Typhon) ; also Set 
the Assyrian god. Asad, Sad, or Saad, the Arab god, and 
Shaddai of the Hebrews (the Almighty), the Arab Shadad 
and Shadid (Hadacl) the Almighty Sun. Plutarch says 
that the name of the Egyptian Seth signifies " that which 
overpowers or forces," like the Arabic " Shadid," which 
means " a strong man." 4 Sadid was a Phoenician god : 5 
Kpovos vtov e^wv 2d$i8ov. s " Seth " (Aseth), was the name 
of a deity. 7 Compare also the Assyrian god Sut (in Egypt 
Hut, 8 the Celestial Sun), the royal title " Suten," and the 
proper names Pal-estina, (the names Bel (Pal) as, atina), 
Schetina), 9 Sadi, the poet (Sadai), Sidon, the Sun's city, and 
Sthen-elus (Satan -El), the strong man El, Hercules, the 
strong Phoenician Sun, who had "his good and his bad 



1 Rawlinson, Journ. R. A. Soc. xi. 124. 

2 Josh. xi. 17. xii. 76. 8 Sito is Demeter, the Earth. 

* De Iside, xli. s Movers, 657. 6 Ibid. 144, Sanchon, 30 

7 Movers, 107, and the authorities there quoted. 
6 Bunsen, Egypt's Place, i. 45. 
g Brandis, p. 36. 



SUN-WORSHIP. 



Tl 



side." 1 Satan is the Phoenician Hercules, who torments 
with his fire and his heat the hot countries of the Levant. 2 

In Egypt the Snn was " father of the gods." 3 Amnion 
was father of the gods. 4 Osiris was " king of the gods." 5 
In Assyria, Assur, Ahura (the Sun), As or Assarac, was 
" father of the gods." 6 Jupiter is " king and father of the 
gods." The Phoenician Elon or Elion was the "highest 
god," whom Abraham invoked, calling him " El, Elion." 7 
The Babylonian chief deity, Baal (the Sun), was " king of 
the gods," as was also the Syrian Adad, the Sun. 8 " The 
old Dorians called Adon-is Ao." 9 Iao is the sun-god 
Adonis. 10 Iao (Dionysus) is the highest of all the gods. 

'Ppd^eo tov nrdvTwv virarov Qebv e/ju/nev Iaco. 11 

The Orientals generally adored Shem (Asam) as the 
Sun ; the Italians worshipped Semo (Hercules) ; 12 the Egyp- 
tians Som. Shemes and Sur are well-known names of the 
Sun. 13 Assur for Assyria is written with the phonetic 
letters, As, and Sur, disunited. 14 

" Ani, at Khorsabad, is usually joined with Ashtera 
(Astarte)." 

" In the north-west palace of Nimroud there is an in- 
scription of Sar-dan-apal-us repeated more than a hundred 
times : ' This is the palace of Sardanapalns, the humble wor- 
shipper of Assarac and Beltis, of the shining Bar, of Ani, 

I Movers, passim. 

3 Mattan-bukus is Satan, Berial=Belial. 
Mattan is Mithra, the Sun. Rawlinson, R. A. S. xi. p. 10, part 1st. 
Mattan is priest of Baal, the Sun. 

Mattan-iah is a proper name. 2 Chron. xx. 14, xxiii. 17. 
3 Uhlemann, Thoth. 27. 4 Egypte, 253. 

6 Wilkinson, Second Series, ii. 344. 

Rawlinson Journ. etc., xii. 414, 432, 486 ; xiv. 14. 

7 Sanchoniathon, Eusebius, Pr. Ev. 36; Gen. xiv. 19, 20, 22. 

8 Munter Babylonier, 20. 

Rinck, i. 171, quotes Etymolog. M v. 'A£. 10 Movers, 554,544, 545. 

II Oracle of Apollo Clarius Vindicated, Movers, 539. 
12 Creuzer, iii. 672, ii. (iv.) 86. 

18 Rawlinson Journal R. A. S. xii. 461. 14 Ibid. vol. xiv. p. xviii. 



72 



SPIRIT-HISTORY OF MAN. 



and of Dagon, who are the principal of the gods.' An obe- 
lisk inscription also runs as follows : ' Asarac, the great 
lord, king of all the great gods; Ani, the king; Nit, the 
powerful, and Artenk, the supreme god of the provinces, 
Beltis, the protector, mother of the gods.' . . . Shemir who 
presides over the heavens and the earth. . . . Bar. . . . 
Artenk, Lama, Horus. . . . Tal and Set, the attendants of 
Beltis, mother of the gods. 1 

The God Assar, the great Lord, and the gods inhabiting Assyria, to them 
I made adoration. 2 

" As " is Assur ; Bushi (Abos, Abas, the Dawn, Iebus= 
Ierusalem) is the sun-god ; Bushi-cham (Apollo Chomaeus) 
is the glowing sun. 3 Jerusalem (Iebus) bore his name. 

There was rest on account of the fear at the bidding of the seer Sarak, in 
accordance with the direction of Assur, Bushi-Cham and Seraf, etc. 4 

" As" is the sun-god. Ar is the sun-god (Ares). As-ar 
(Assar) is the sun-god of Assyria and Syria. Prof. Whit- 
ney says, " As" means " life." Benfey says, " Asu" is 
" spirit," and Asura, " the living." Asurya is an appella- 
tive of the Sun, and Surya, in Sanskrit, is the Sun. 5 It is a 
universally recognized rule that s softens to A. 6 It is ad- 
mitted by all the Sanskrit scholars, and instances are fa- 
miliar to every student. The Spartan Asana, the Assyrian 
San, the German Sonne, are softened in Sanskrit into Ahan. 7 

Ahana (Ushas, the Dawn), charged with downward bending light . . • 
comes perpetually diffusing light. 8 

In like manner " As," the Spartan Sios (Zeus), the Asius 
of the nations of Asia Minor, and Assyria, softens to Ah, 

1 Journal of the Royal Asiatic Society, vol. xii. pp. 427, 432. 

2 Rawlinson, Journal of the R. A. S. xii. 14. 

s Grotefend in der Zeitchr. der D. M. G. vii. 81 ; Bunsen Hist. Phil. 1.79. 
4 Grotefend, ibid. vii. 86. 
6 Benfey, Samaveda, Gloss. 

6 Ibid. ; Bunsen, I. p. 111. Haug. Zeitschr. der D.M.G. vii. 321 ; Pictet in 
Kuhn's Zeitschr. for 1856, 349, 350. 

7 Bopp, Gloss. Sanscritum. 8 Wilson Translat. Rigv. ii. 7. 



SUN-WOESHIP. 



73 



Iah, and Asas to Ahiah, in Palestine. The Asura of the 
Assyrians softens to the Zend Ahnra. 

In Arabia, the Hamyarites chiefly worshipped the Sun, 
Misam, Al Debaran, Lakhm and Iodam (Adam ?) Al Mosh- 
tari (Jupiter) ; Tay, Sohail or Canopus ; Kais, Sirius and 
Asad, Otared or Mercury. The Arabs adored TJvotal (Ar 
and Tal, the Sun), and Allah Taala, the Most High God. 1 
As they were Sun-worshippers, they must have worshipped 
Ashem and El (Ishmael) for these were the deities of the 
whole Semitic race. They had the idols of Asaph (Sabus) 
and the goddess ^Nailah. 3 Their tribes had deity names, as 
Ad, Thamud (a people called Thamudeni), Ainalek, Ha- 
6hem, Abil and Bar. 3 They worshipped, among others, 
three angels called the goddesses Allat (Alitta, Alilat, Ye- 
nus), Al-uzza (Yenus), and Manah (a large stone), " the 
daughters of God." 4 They had the idols Saacl an oblong 
stone (Seth), Jagut, Yaghuth, (Achad), in the shape of the 
lion (Sun), Iaak (Ak, Ag, Aguieus), Hheber (Abar, Eber) a 
most ancient idol, Al Auf (Ap, Aph), Hobal, Sair, 5 Madan, 8 
Halal, Yalil (Ialil, Eliel), Awal (" Wale the god of the bow 
in Scandinavia, Epul, Phul, Evil=Bel=Apollo), Bag (the 
Persian sun-god Baga, the Sclavonian Bog, the rising Sun) 
or Bagh, the god Nash or Nosh (Anos, Enosh) in Arabia, 
Baiar, Dar (Adar) Al Sharek (El Assarak), Asaf (Asaph), 
and Saiva, goddess ; Sams or Sums (Shems), Huza'ah, Ana- 
zah, f Uzza Salama, Aud, H-umam, Pucla (Arad and Erde), 
Amr, Durrigl (Adaracol), Fuls or Fils ((/>e\A?7?, Apel, Epul), 
Addmban, Ukaisir, Kuzah the cloud-god, "Wacld. 7 The 
Musnad inscription reads : " In the name of God : this 
edifice Samir Jar as has erected to the Lord, the Sun." 

1 Universal Hist, xviii. 378, 379. 

2 Zeitsch der D. M. G. vii. 493 ; Universal Hist, xviii. 361 

3 Ibid. 370. 4 p. 380. 6 p. 387. 

6 A king of Madon. Josh. xii. 19. 

7 Osiander, Zeitsch. D. M. G. vii. 

6 Zeitschr. der Deutschen Morgeul. Gesellsch, vii. 468: Domino Soli or 
Doniinae Soli (the Sun's Goddess). Ibid. note. 



74 



SPIRIT-HISTORY OF HAN". 



Countries and cities were named after the gods wor- 
shipped there. 1 The Carians said that Lud, Car and Mus 
(the gods or ancestors of the Lydians, Carians and Mysians) 
were brothers. 3 Alad, Lud, or Lot was probably a Hebrew- 
Phoenician god. Car is Kur the Sun ; Kurios " Lord." 
Mus is found in the names of the gods Amous, Q\\-emosh* 
the Arabian god IL-amus, M-as-eus, a Phrygian name of 
Zeus, 4 and Mis-or a Phoenician god (Misraim in Egypt), 
Amasia, a city of Asia Minor, Art-emisia, a queen. 

Gallia (Gaul) is the feminine of Akal (Gallos), and Sikelia 
(Sicily) the feminine of Sigel the Sun. 5 The name Agal is 
found compounded in Hebrew and Assyrian proper names, 
as Iecol-iah, ISTab-flcc^-assar, T>&r-achel and Av-chal the 
Phoenician ILev-aMes. In Greek, agl-sios means " shining." 

Let Asher be blessed with children. 8 

Assur (As, Asarak, etc.) was the god of the Assyrians, 
and (Sur) of the Syrians. Assyria was called Athuria on 
the coins, from Athur (Adar, Atar), another Assyrian sun- 
god/ 

Moses was king in Ishoron ... " There is none like 
El, O Ishoron, riding upon the heaven in thy aid, and in 
his magnificence the clouds." 8 This Isoron (Sharon) is the 
name of the Italian death-god Soranus, a name of Apollo. 9 
It is the city or district named after the sun-god as death- 
god. 10 The Surani (Soranus) dwelt north of the Caucasus. 
The five Seran(im) (compare Surena= u regent," "serene 
highness,") were rulers (sons of the Sun) in the five cities of 
the Philistines. 11 

1 Rawlinson, Journal of the Royal Asiatic Soc. xii. 426. 

2 Movers, 17. 3 Judges, xi. 24. 
4 Hesychius in Williams' Prim. Hist. 270. 

6 Jacob Grimm. Berlin Akad. 1845, p. 197. 
e Deut. xxxiii. 24. 

7 Zeitschr. der D. M. G. viii. 57. Journal of the Royal Asiatic Soc. xi. 10. 
e Deut, xxxiii. 26, 5. 9 Donaldson, Varron. 148. 

10 Gerhard Griech. Mythol. ii. 277. Creuzer, Symb. hi. 673. 

11 Judges xvi. 23; hi. 3. 



SUN-WOKSHIP. 



75 



Aclar (Dorus, Thor) was god of the Dorians. The city 
Tur (Tyre) and the Arab tribe Dor were named after him. 
The Chaldee Targums give Athor for the Hebrew Asur. 1 
He is Odur, the husband of Freia (Venus), in Scandinavia, 
the Syrian god Aclar-melech and Adramelech, the Egyptian 
god Thore, Hator, Atur, Addir (God).' 

The Horites in mount Seir (Sair, an Arab god) wor- 
shipped the Assyrian god Hor-us, the Persian Ahura, (?) 
the Egyptian god Hor, called also Iar, Har, Or, Ar, Aroer. 
Ar was a god in Asia Minor, 3 and the cities " Ar of Moab " 
and " Ur of the Chaldees," bore his name. Mount Ama- 
nus * is the mount of the god Amanus or Ammon. 

The Hittites worshipped Atat, Tat, Adad, Hadad, the 
Sol-Mercury Taut ; the Kenites worshipped Kan, Chon, 
Cain ; the Kaclmonites Adam-Kadmon, the god Cadmus, 
Kadmiel; 5 the Kenizites the god Akanaz, Kenaz (Ak- 
Anos, or Ash-kenaz) ; the Perizzites Paras, Rimmon-Parez, 6 
Pars or Perseus, the Sun ; the Zuzims worshipped Aziz 
(Azaz) the Dev, Asis the Sun ; the Keph-aims Orpheus, the 
Emims (Aim-im) Am the Sun, the Canaanites the god 
Canaan mentioned in Eusebius among Phoenician divini- 
ties, the Edomites Adam ; the Hivites and the Avvim wor- 
shipped the god Av, Af (Aph, Ab), Evi, the Oscan god 
Iiv, Jove or Bacchus (Evius), the Sinites the god San (Asan). 7 
The Elumaeans (Elamites) were named after Elam (Ulom), 
the Sun. The Solumi, a people of Lycia in Asia Minor, 
were the children of the god Shalom (" As" and Ulom, 
Elam). 8 The Pelasgi were the Bel or Apel-Sacae (Bel and 
Asac, the god). 

1 Rav/lmson, Journ. etc. xi. p. 10. 2 Uhlemarm, Thoth, 37. 

8 Movers. 441. 1 Grote, xii. 118. 5 Movers, 520, 521. 

6 Numb, xxxiii. 19. Baal-Perazim, 1 Chron. xiv. 11. 

7 Compare the Hebrew names Asana, Iashen, Shen, Shuni, Numb. 26-15. 
Azzan, Numb, xxxiv. 26. Nibshan, Josh. xv. ; also Zeno, the Sen-on-es, a 
people of Upper Italy and Gaul. 

8 Jehova-Shalom (Ihoh-Sh lorn), the name of an altar, Judges vi. 24; She- 
lumiel. 



76 



SPIRIT-HISTORY OF MAN. 



Duma 1 was the tribe of the god Adam (Adorn) Athom 
and Athumu the Sun in Egypt, Adamas, the god Tammuz 
of Ezechiel (viii. 14, a name of Adonis), Athanias a Greek 
Ancestor or god ; compare the names Thomas called D- 
idum-us (Ad-adam^), Duma a town in Achaia (Adorn). 2 

The Aram-eans were the children of the god Aram 
(Hermes). The Ammonites were the children of Amnion 
(the Sun), the Israelites of their god Azar-iah or Azar-el 
(EzrAel, Azrael, Israel). The Paion-ians in Thrace were the 
children of Paian, a name of Zeus ; the Sap-aioi were 
perhaps the children of the god Asap, Asaph, or Sev. The 
Paiti, a people of Thrace, may have worshipped the god 
Abad, Aput, or Iapet. 3 The city Aphutios was probably 
named after this god Phut, Ptah, or Apet. 4 The city Eion 
was perhaps named after the god Aion ; 5 and Bog-es, the 
governor of the city, has the name of the Sclavonian 
"Bog," the Sun, like the eunuch Bago-as. 

Beth-Chanan 6 was the abode of the Phoenician god 
Canaan, 1 the Kanoon, after whom the Syrian month was 
named. Cana of Galilee had the name of the god Acan 
" Chon," " Kan." Beth Abara, 8 the house of Abar (the god 
Bar), is translated " house of passage." Beth Achara, 9 
house of the god Achar (Kur=the Sun), 10 is translated 
" house of the vineyard." Beth Agla, house of Agal, 11 the 
god Agal (Gallos, the Sun), translated " house of festivity." 
Beth-Anath, 12 house of Mt (Anad) the Assyrian god, An- 
ata, Anaitis or Keith, goddesses both of Egypt and countries - 
near the Black Sea. Beth Arabah, " house of Arabah." 13 
" The name of Hebron before was Kiriath-Arba, who (Arba, 
Araba) was the great Adam among the Anak people." M 

I Movers, 338, 353. 2 Crucius Horn. Lex. p. 140. 

8 Herodot. vii. 110, 113. 4 Ibid. vii. 123. 5 Ibid. 113. 

1 Kings, iv. 9. 7 Sanchon. see Cory Anc. Frag. Preface. 

8 John i. 28. 9 Jer. vi. 1. 10 Movers, 198. 

II Josh. xv. 6. ; xviii. 19, 21 ; Movers, 379. 

12 Josh. xix. 38 ; Judges i. 33. 13 Joshua xviii. 22 

14 Ibid. xiv. 15; Movers; Arab, Iarob.=Baal; Horeb. 



SITN-WOKSHIP. 



77 



In. the most ancient times there was a continual change 
of the myths. Gods become men or angels, and human 
adventures are ascribed to them. This is seen in Persia, 
India, Arabia, Palestine, Asia Minor, Greece, Italy, 
Phoenicia and Egypt. Thus Aigaion (Agan, Agni) is the 
hundred-armed centaur; Jubal (Tubal, or Bel, Baal, Apollo) 
becomes the inventor of musical instruments, instead of 
Apollo, Epnl, playing on his lyre. 'Uagnis (Agni) is the 
inventor of the melody of the double flute. 1 Bel becomes 
a giant. 2 Tie is also Hercules, 3 and an ancient king, the 
ancestor of all the Semitic royal families. 4 Tat, the Sun 
(Adad) becomes Tituos, the giant. The Titans, whom 
Hesiod expressly calls the earlier gods, 6 are sun-gods and 
" giants." The Carian god Osogo (Asak, Asag) becomes 
(in Nonnus) Aisak, the chief of the horned centaurs. 6 
Chom (Bel and Apollo 7 ) becomes an ancestor of the 
^Ethiopians, as Adam and Israel are ancestors of the 
Hebrews. 8 Yulcan, god of fire, is become Tobalcain, the 
smith. Sam, the Persian god (Shem ?) mentioned in the 
Yasna, becomes an ancient hero in Eirdusi's Shah E"ameh. 
The god Amar or Mar (Jupiter-Sol) becomes, apparently, 
the World-giant Ymer in Scandinavia. " At last they 
brought the gods on earth, where they underwent human 
experiences and died, and the partisans of Euhemerism 
showed everywhere their monuments or the spot where 
they had been buried as evidences of the fact." 9 

The names of the angels Eaph-ael, Sam-ael, Asas-iel, 

1 Nonnus, xli. 3*74. 2 Movers, Phon. Alt. i. 52. 

3 Movers, Phonizier, 14, 178, ff. 4 Ibid. 17. 

5 Hesiod, Theog. 424. 6 Dionysiac xiv. 190. 

The Sacse in Germany, the Iazug-ians in Sarmatia, Tac. xii — § xxx. Ar-sac- 
es, Isaac, Asa-Ak, Ukko the German god, Ugo (Hugo), iEes-c-ulap-ius (in 
Hebrew Aloph is the title "Prince," " Duke," and therefore it was previously a 
name of the sun-god. Compare Eliph-al, Eliph-alaho, Hebrews. Aleph, ox. 

7 Movers, 189, et passim. Ibid. 347, 130, 189. 

9 Ibid. 152, 153. 



78 



SPIEIT-HISTORY OF MAN. 



Sat-ael, Kachiel (compare Archal = Herakles) Am-abiel ; 
Sachi-El, Seraph-ael, " Och (the spirit of the Sun)," Asmo- 
deus, Amon, Berith, Oriph-iel, 1 give the gods Arab or 
Orph-eus, El, Set, Shem (Semo), Sach (Asak, Isak), Och 
(Ak), Asas, Arachal (Hercol in Etruria= Hercules), Serap- 
is, &c. When the Arabs wished to rid themselves of their 
numerous gods, they called them ancestors, patriarchs, 
heroes, great and good men. Thus " Iauk " (Iacch-os) was 
said to have been a man of great piety, and his death much 
regretted : whereupon the devil appeared to his friends in 
a human form, and, undertaking to represent him to'the 
life, persuaded them, by way of comfort, to place his ef- 
figies in their temples that they might have it in view, 
when at their devotions. This was done ; and seven others 
of extraordinary merits had the same honors shown them, 
till, at length, their posterity made idols of them in earnest." 
By such means were their old sun-gods withdrawn from the 
Arab devotees ; for it is evident that Iauk was the Sun, as 
he was worshipped in the form of a horse, the universal 
emblem of the Sun. 2 

The Arab Iaghuth (A chad, the Sun, Choda) was an idol 
in the shape of a lion. 3 Lions were the solar emblems of 
Horus and El. Live lions were kept in the temples. The 
idol of Hobal (Saturn) is supposed to have been the same 
with the image of Abraham, found and destroyed by Mo- 
hammed in the Caaba, when he took Mecca. That image 
was surrounded with a great number of angels and pro- 
phets as inferior deities, among whom, as some say, was 
Ishmael with divining arrows in his hand. 4 

Beth Aven (BaiTd/3ev) is a place. Avan or Havan was 
a Persian deity, after whom the Jesht-Aven was named. 
Beth Azamoth (Asmaveth) is the place of Asamad (Sem-o- 

1 Agrippa, 3, 24 ; quoted in Williams' Prim. Hist. 326. Elih-oreph, 1 Kings, 
iv. 3. 

2 Universal Hist, xviii. 384, Pococke not. ad spec. hist. Arab. 94. 
a Ibid, xviii. 384. 4 Universal Hist. 386. 



SUN-WORSHIP. 



79 



Deus, Asmodius). Beth Horon is the house of Uranos, Sor- 
anus or Huranos. Beth-Baal-Maeon, a place, is the abode 
(or city) of the god " Baal-Maeon." Beth Maori is the 
house of Maon (Anion). Beth Shan, " the house of the 
tooth," was probably the " house of Asan, Zan, or San," 
the Assyrian god. Beth Shemesh 1 the house of Shemes the 
Sun ; Beth Basi, the house of Abas (the god Busi) ; Bethel, 
the house of El ; Beth Car, the house of Acar or Kur ; the 
Sun, Beth Anoth 2 is the residence of the god Anad or Anat, 
the god of the Eneti, a people of Italy, the Assyrian god 
Nit (Nid). Anath-oth, 3 a place, is a compound of the names 
of the gods An and Athoth, the god Tot, Taut, Thoth (Mer- 
cury) ; Beth-Barah 4 is the house of the god Abar, Pharah. 
(Ab and Arah=Aras). Bethany was the abode of Ani, the 
Sun. We find Beth-Ezel, " the house of Asel " (Sol), Beth- 
Lomon, " the house of the god Lomon " (lumen =light), El- 
Amon the luminous (or Ulom the Sun and On the Sun) ; 
Beth-saida, the house of Asad, or Seth, Set ; Gur-baal, a 
place, 6 bearing the names of the sun-gods Achar, Agar and 
Baal ; Beth- Aura, " the house of Aur," the Sun; Succoth, 
a place, 6 and Succoth-benoth, a deity ; Adami ; a place, 7 
and Adam, a god; Beth Dagon, the house of Dagon (the 
sun-god) ; Beth-Aran, the house of Aran (Uranos). Beth 
Haram, the house of Harameias (Hermes) ; Beth Om, the 
house of the Sun (Am, Iom=Day) ; Beth Peor, the house 
of Beor (the god Bar or Abar in Assyria), " the stone Ezel," 8 
(Asal the Sun), the city Adam, 9 Beth Marc-aboth, the house 
of the Arab god Mirrich ; 10 Abad, Obodas (Mercury-Dio- 
nysus). Rimmon-Parez, a place, was probably the seat of 
the worship of the gods Hermon (Ariman), Rimmon, and 
Paras (Paraz, Perseus), as the same divinity. Beth 

1 1 Kings iv. 9. 2 Josh. xv. 59. 3 Jer. xxxii. 9. 

4 Judg. vii. 24. 5 1 Chron. 26— 7. 

c Gen. xxxiii. 17. 7 Josh. xix. 33. 

B 1 Sam. xx. 19. Compare Azel, Asael, Iasael, Ioseel, Azael, Sela, Salo, 
Hebrew names. 

9 Josh. iii. 16. 10 Movers, 365. 



80 



SPIRIT-HISTORY OF MAN. 



leshimoth 1 was probably the city of Asliim (Shem the 
Sun), At (Atys, the god). We find Aroer, n:w 2 a city, and 
Aroer the name of the god H-or-us or Har in Egypt. The 
four cities " Ain, Eemon and Athar (Ether) and Ashan," 
are names of the gods An(i), Ariman(ios), Atar and Ashan 
or " San." 3 Eder, a city, is the name of Adar, the god. 
Eden or Adan, a town of Mount Libanus, not far from the 
river Adonis, 4 is named from the god Adan. Beth-Lehem 5 
was the house of Eloham (Elohim) and Beth-Pazzez, 6 the 
house of AP-Asas (Ap and u Asis," being names of the Sun 
(compare Asas-el, Azazel). Gath-Kimmon 7 was the place 
of Achad and Kimmon, the two deities (compare Hadad- 
rimon, a god). 8 The names of the places Ashthaol, Air- 
Shamesh, Shalabbin, Ailon, Eilon, Akron "pp3>, con- 
tain the deity-names As, Tal, Ar, Shemes, Sal (Sol), Aban, 
Elon (Alon) and Kronos (Ak-Uranus). 9 The place Alam- 
melech 10 was named after the god Alamelech or Elimelech. 
Compare Melech, Adarmelech and Anamelech, gods of 
Syria and Sepharvaim. The places Mar-alah and Iphtahel 
(Iephthah-El, Phth-ah-El or Phut-Ahelios) were obviously 
named after the gods Amar, Alah (Eloah), 11 Ptah and El. 
Arad, a city, Arada, Arath (in Arabia Petrsea), 12 and 
Arad-us, a seaport, were named after the god Arad ; 
Bucla, an Arab god, Bta, an Egyptian god, 13 the god Baal- 
Melk-arth of Tyre, Melic-^es of the Greek legends (Ama- 
lak-Arath). 14 

On, or Heliopolis (Aon, yix Numb. XYI. 1.), was the 
city of An, the Sun, in Egypt, and in Syria (Baalbec). Ani 
was a frequent name of cities in Asia Minor and neighbor- 
ing countries. 15 En-rogel 16 was the well of Archal in 

I Josh. xiii. 20. 2 ibid. 16. 

3 Ibid. xix. 7. 4 Calmet, Diet. 5 Josh. xix. 15. 

6 Ibid. 21. 7 Ibid. 45. s Movers, 197, 206. 

9 Josh. xix. 41, 43. 10 Ibid. 26. 

II Ibid. 14, 11. Polyglott Bible, Stier & Theile. 

12 Calmet. 13 Bunsen, Egypt's PI. i. 410. 14 Movers, 14, 153, 434. 

15 Christian Examiner for July, 1856, p. 86. 16 Josh. xv. 7. 



SUN-WORSHIP. 



81 



Phoenicia (Arcules), Hercol in Etruria a name of Hercules, 
called Herakles. 1 

Asdod was the city of Sadacl (As Adad) or Sadid, the 
Arab and Phoenician god. 2 Iptah, Iphthah, 3 was the city 
of Ptha, Aphthas, 4 Apet, Phut, Iapet. Abot was the word 
for the solar " year." 5 Abod was the Sun. The city 
Abydos (Abidos) was named after the god Abad, " Ebed," 
Apet, " Iapet," " Phut," " Ptah" or "Aphthas." The name 
Beth (in Hebrew " house ") was probably in the proper- 
names above quoted, originally the deity-name Abed or Abot 
(the Sun). S-ebad-ios a name of Bacchus (Dionysus), Zebedee 
and $-ebaoth contain the deity-names As and Abad (Ebed). 
Compare Bethobalus, Obadilus. 

Amad, Amathus, Emath, id est, Hamath, 6 was the city 
of Amadios (Dionysos)/ " And the men of Babylon made 
Succoth-benoth, and the men of Cuth (Achad) made ~Ner- 
gal, and the men of Hamath made Ashima, and the Avites 
made Mbhaz and Tartak." 8 

Lukia, the country Lycia, is named from Alak, Lauk, 
Luke, \vktj, " light," the sun-god. Laconia and Elicon are 
the names of the gods Elac and An, On, the sun. The 
cities Alalah and Nebo were the places of the gods Alah 
and Nebo. 9 Askelon was the city of the god Asak-Elon, 
the Phoenician Elon, the Hebrew deity Elion. Amam 10 
was the city of Amam (Moumis) the sun-god of the Baby- 
lonian philosophy, 11 the Arab god (H)umam ; Yamama, a 
part of Arabia is the name of Amam or Tom- Am, the Sun. 
Adad-ah, a city, is evidently the name of Adad, Ah, the 
Sim. 12 Compare the name Adah in Genesis. ApharathaA 
Gen. xxxv. 19, is the city of the god Abaratha. Temani 

1 Movers, 336. 2 Ibid. 144, 657. Sanehon. 

3 Josh. xv. 43. 4 Suidae Lex. 5 Seyffarth, Gram. Preface, xxvii. 

6 Seldeni Opera, iii. 387. 7 Movers, 232, 372, 381. 

8 2 Kings, xvii 30, 31. 9 Xumb. xxxii. 3. 

10 Josh. xv. 26. 11 Movers, 266, 276. Damascius 1. c. p. 258. 

12 Munter, Babylonier 20 ; Josh. xv. 22. Iedidah, 2 Kings xxii. 
6 



82 



SPIRIT-HISTORY OF MAN. 



is the laud of Teinen (Atman, Atumnios), Athoni — Ami. 1 
Abel and Abila were cities of Abel or Bel, Slmshan in 
Persia the city of Asas-An (Asan), the Sun ; Aloth or 
Alath was the city of Alad or Lot, the Snn, and his goddess 
Alitta (Venus). Arad, a city, Aradus, Bhodos (Erde) were 
named after Arad, the Sun. Shamir was the city of 
Shamir, the Sun. 2 Melita (Malta) was the isle of Venus 
(Mylitta), Samaria was the land of Shemar or Shemir. 
Berytus was named after Berouth or Barad, the Sun, " the 
god Berith." 3 Bublos (G-ebal) was the city of Abab-El, 
Babel, the Sun in Pamphylia and Babulonia. The city 
Beroe was named after Bar (Abar) : she was the bride of 
the Sea-god. 4 Ekron was the abode of Kronos (Saturn, 
IBsLSLl-zebub).* 

The Phoenician-Hebrew month-god Abib (Ab, Abab), 
the name of Adonis (Abobas), Phoib-os (Apollo), gave his 
name to Boiba, in Homer, a Thessalian town. 6 Compare 
TreVoov, " cooked by the sun," " ripe." Here we have reached 
the ante-Homeric period of Palestine, Phoenicia, Asia Minor 
and Greece. Ahaz-iah sent messengers, saying, " go con- 

1 Gen. xxxvi. 24. 2 Josh. 15. 48. 

* Judges, ix. 46. Compare the Yedic deity Bharata. 

4 Movers, Phon. Alt. I. 111. 

The Phoenician Kron-os appears as sea-god (Movers, Phon. Alt. i. 112). 
Pindar, 01. xiii. 98, calls the Water-god (Poseidon, the Sun) " Father Dam- 
aios." Kuhn's Zeitschr. i. 468. Damia is Demeter, the Earth-goddess. Ibid. 
Chom was Apollo (Movers, 189); the Arab word Kamus is a deity-name, and 
means " Water " (Anthon, Class. Diet, quotes Kitter, Erdkunde, 2nd ed. i. p. 
570), like the gods Agni, Ogen, and Ocean-us, the Assyrian god Adar ('Udor, 
water), Bal-ak, Peleg and Pelagos " the sea," Poseidon, water-god and Lybian 
sun-god, Mar, the Phoenician god, and Mare " sea," Banoth, a god, Pontus, 
" the sea," Pontus a country of Asia Minor, and the Helles-pont. 

5 2. Kings, i. 2. 

6 II. ii. 712. 

Vib-ulen-us (Abib-Elon), Tac. Book 6, xl. 
Vib-ill-ius, ibid. xii. 29. 
Vip-sanius, ibid. ii. xxiii. 
Yip-sania, a Roman lady. 



SUX-WOESHIP. 



>3 



suit Baal-zebob (Bel-«As ^-Ahob) God of Akron, whether I 
shall recover from this sickness." 1 He must have sent 
them to the oracle of Abzb or P ho ibos- Apollo, the oracular 
god. 

In Homer Azeus (A feu? 2 ) son of Clnmen-os (the gods 
Col, Agal, and Omanus), brother of ^Erg-mus (Erech and 
Ina, the Sun), is the name of the Greek-Asiatic god Zeus, 
who is the Spartan god Sios (Zeus), the god Asi-os in Asia 
Minor, Jupiter Asius in Crete, 3 the god " Husi " (Ashi ?) 
north of the Euphrates, the god " Aishi " in Palestine a 
name of Jehovah, 4 I-asius (a name of Bacchus), 5 "As " 
the name of Agar and Asarac in Assyria 6 ; (H)uas and 
Euas. names of Bacchus. 7 Compare the names of Asa, a 
Hebrew king, Aso, queen of Ethiopia, Is-ias, a Corinthian 
general, As-Iah in the Cabbala, and As-Ah-Iah. 6 

Mercury, in Hesychius, is called Such-os. 9 Chr-nsaor, 
and Osog-o (Asac) were Carian gods. 10 Chr-usor, M-z'sw 
(Taut), S-uduk and Ouso-us were Phoenician deities. 11 The 
Greeks, Assyrians and Persians adored Per-sErs (Bar-Asius; 
compare the Perazim and Parsees). The Germans wor- 
shipped Hesus ( e Esus), Zeus was called Q-asius (Ac- Asius, 
like AcAIon, Ak- Anion) on the river Orontes, 12 H-azeus in 
Phrygia ; 13 D-a-sius is a Chaldean month-name (a god), evi- 
dently the name of "Thasos," the "Tasian Hercules." 14 Seb- 
azius is Bacchus (Seb=Saturn), 15 Sab us was a name of 
Bacchus, 16 Seb is Saturn. Sebub is probably the same god. 
Zebul was the title of a ruler of a city. Ernies bore sun- 
names. 

I 2 Kings, i. 2. 8 Crusius, Iliad, p. 82. 3 Anthon, Art " Asi." 
4 Hosea, ii. 16, (18). 5 Hesiod. Theog. 970. 

6 Rawbnson, R. A. S. xii. 426. ' Eckernianii, i. 199 ; Movers, 546. 
6 2 Kings, 22, 14; Iskiah, 1 Chron. xxiv. 25; Ah-iah, Exod. HL 14; Ahah, 
"Ahoh," 1 Chron. ch. 27, 4; 2 Sam. 23, 28. 

s Eckermann, i. 141. 10 Movers, 19; Strabo, xiv. 2, p. 204. 

II Sanchon. 16, 18 ; Movers, 653 ; Ensebras. Pr. Ev. 35, 36. 

12 Movers, 668; Eckermann. i. 119. 13 Hesych. in Williams, 270. 

14 Herodot, ii. 44 ; Movers, 21. 16 Ibid. 547. 16 Ibid. 23. 



84: 



SPIRIT-HISTORY OF MAN. 



In connection with the god Adad the Sun, Hadad, 
Athoth, Tat, Taut in Phoenicia, Thoth in Egypt, Teut in 
Germany, compare the Irish words Tiota, Titin, Tetin, 
meaning "sun," the Welsh Tydain "sun " (Titan, Teutonic), 
Titha, a Sanskrit word, meaning " fire," Titho-es, an Egyp- 
tian word, meaning " light," Adittha, a city of Arabia 
(Audattha). 1 

With Acar or Kur, the Sun's name in Crete, Palestine 
&c, compare the Irish c rios "sun" ' (Kurios "lord"), Car-ni 
a people of Italy, Xr-onos, a name of Saturn, Acar-iiSLma, 
part of Greece. 

With Sol, Sul, in Irish "the sun," compare in Italy Sol, 
Ausel, TJsil (Asel), names of the Sun, Sulla, a Poman, 
Usal (Genesis x. 27), Azael, a god in Damascus, 3 the 
Gothic Sauil, the Lithuanian Saule, the French Soleil, the 
Greek Helios (Asel, Ahel), the Welsh haul " sun," 4 heol in 
Armorica. 5 

With Abel, Bel, Babel, the Sun in Babylon, Pamphy- 
lia and elsewhere, also Evil, Phul, compare Abelios in 
Crete, the Irish beal, beol, bel, the Sun, the Sanskrit Bhala, 
the Sclavonian Bjelbog (Belbog), the god of day (Bog, 
Baga), 6 Awal, the Arab god, and Wale (Apollo), " the god 
of the bow" in Scandinavia. 

Oseiris the name of the sun-god is Asar in Assyria, 
Seirios " the sun " in Greece, 7 Sair is an Arabian god, 8 the 
names Ashur and Mount Seir are found in the Old Testa- 
ment, Asura and Surya " the Sun " in Hindustan, Sour the 
name of the city Sarra (Tyre). 

The god Asan or San (the Sun) is Ahan " day " in Sans- 
krit, in Welsh Huan. 9 We have Asam, Shem (Shemes, 

1 Universal Hist. vol. 18, 348. Bopp, die Celtischen Sprachen, Berlin Ak.; 
Seyffarth, Theolog. Schriften der alten Agypt. p. 4 ; Munter, Bab. 20 ; Pictet 
in Kuan's Zeitschr. vol. 4, p. 358. 

2 Pictet in Kuhn's Zeitschr. iv. 359. 3 Movers, 368. 

4 Pictet in Kuhn, iv. 349. 6 Ibid. 6 Ibid. 361. 362. 

7 Kuhn, iv. 351. 8 Movers, 263, 317, 414. 

9 Pictet in Kuhn's Zeitschr. iv. 353 ; Bopp, Gloss. Sanskr. 



SUN-WORSHIP. 



85 



Shemir, Shems), Smu the Egyptian Typhon, 1 Zom, the 
Egyptian Hercules, 2 Sams or Sums an Arabian god, Samh 
and Somh the sun in Irish, 3 Semo in Italy a name of Her- 
cules 'the Sun. 4 With the Babylonian Alorus Tia-bx, the 
god of light, 5 compare the Scandinavian god Uller, the son 
of Thor, the Thunderer. With Asarak the Assyrian chief 
god compare Serach, a name of the Egyptian god Mem- 
non, the Sun, 6 the Arab god Al Sharek, and the Siraci, be- 
tween the Black and Caspian seas. 

The Sun Arak ('Erc-ean Jove), Arg-us, "all eyes," whom 
M-mHiry slays), is the Irish Earc, Ere (the Sun), the Sans- 
krit Arka (sun). 7 From this name of the Sun comes Erech, 
a kingdom, 8 Arg-os, a kingdom of Greece, Iericho, a city, 
and the wanderer Ark-as, the inventor of the measure of 
the twelve months and the journey of the Sun. 9 Arch- 
al was the name of Heracles in Phoenicia, Herc-o\ in 
Etruria. 10 L\\c-urg-\\§ was a Thracian and Arab god. 11 
Compare the names ^by-aios, ArcheX-ows, (Archal), Mam- 
e?'£-us (the god Mourn or Moumis, the First-born), Anakas- 
arch-ws, (Anaxarchus, Annakos, Erech). The Homeric Orch- 
omenos 12 was the city of the sun-god Arka or Erech-Oman- 
us the Hindu, Persian, Asia Minor and Egyptian deity. 

The Arabs adored a god Ta an. 13 Attis xnxis the beloved 
of Cybele, just as Adonis is of Yenus. " Hail Attis, the 
Assyrians call thee thrice desired Adonis (the Sun) ; 
Egypt, the holy celestial horn of the Moon ; the Greeks 
Ophias, the Sauiothracians (in their mysteries) Adam the 
holy (crejSacrfjLLov), the Mseonians Korubas, and the Phry- 
gians sometimes Pappas" 14 (Pappa3us=Zeus. 

I Plut. de Iside, lxii. 2 TJhlemann, Thoth, p. 47. 

3 Pictet in Kuhn, iv. 352 ( 4 Donaldson's Varr. p. 37. 

5 Munter, Bab. 31. 6 Movers, 229. 7 Pictet in Kuhn, iv. 355. 

8 Gen. x. 10. 9 Nonnus, xli. 376, 377. 10 Movers, 55, 432, etc. 

II Ibid. 22. 12 II. ii. 511. The Egyptian Harka the Sun, Kenrickl323. 

13 Tuch in the Zeitschr. der D. M. G. iii. 153. 

14 Schneidewin, Philologus, 3, 261, quoted in Gerhard Griech. Mythol. i. 



86 



SPIRIT-HISTORY OF MAN. 



The old German Tis or Dis was Mars (the Sun). 1 This 
god At (Ad) is the Sun Ad-ad. He is the Arabian deity 
Aud (Saturn), 2 and, as names of the deities were given to 
the tribes that adored them, he was probably the god of the 
Aedues (JEdui). Ad is the name of an Arab tribe, of the 
mountain Athos (At or Adas), the river Adda or Addua, 
and is compounded with El, Eli (the Sun) in the Hebrew 
proper-name Eli-ada. It is the name of the altar called Ed 

(Ad, Adi, Deus, Dius, Tius, Thios in Crete, Theos) by 
the sons of Ee-oben and Gad. 3 " I swore by the blood-be- 
sprinkled Aud and by the pillars of Sair." 4 These are the 
Arabian chief gods Obod-as (Abad, Ebed) and Dasares. 5 

Iacch-os is the Sun, Bacchus. Iauk was an Arab sun- 
god. The Ach-8eans were the children of Ak, Ag-uieus 
was Apollo, Gau-as was Adonis. 6 We find Ukko, a Ger- 
man and Scandinavian chief god, Agis, a Spartan king, Og 
king of Bashan, Agm7a-us, a Spartan, Ac-im'Z-aus, Heg- 
esil-aus (Grote, II.) As kings bore the sun-names, Ag-ag 
king of the Amalekites, has the name Ag doubled, as in 
Og-ug-es, the 'sun-deity of the flood-legend, Gog and Guges. 
The Ciconians and C-auc-oni-ans have the sun-names Ak- 
ak, Ani. Og-ug-ia was an island bearing the Sun's name, 
as usual. Og was a serpent-god. 7 Eac-us, a god, was one 
of the judges in hell. The Armenians had their Haik (Ak), 
the Egyptians their godKai (Ka, Ki), Ki-os meant "Lord" 8 

115, 116. " The hawk was the sacred bird of Adam or Re-Athom." Osburn's 
Monum. Hist, of Egypt i. 340. " God is he that hath the head of a hawk." 
Layard, Nin. The Creator is represented by a hawk. Seyffarth, Theolog. 
Schriften der alten Aegypter, p. 35. The sun-god Phre is a hawk-headed di- 
vinity. Movers, 68. Cherub (Korub-as) a Hebrew. Ezra, h\ 59. 

1 Uhlemann, Thoth, 22. 

2 Movers, 263 ; Universal Hist, xviii. 370, 387 ; Zeitschr. der D. M. G. 
vii. 499. 

3 Josh. xxii. 4 Kamus, in Movers, 263. 5 Ibid. 

6 Movers, 199, 545. 

7 Lampridius, Jablonski, quoted in Deane,Serp. Worship, 93. 

8 Lepsius, Berlin Akad. 1851, p. 170 : Seyffarth, Grammar, 3. 



SUN-WORSHIP. 



87 



in Egyptian, and the Greeks had their Aig&ios Pelagos, the 
Sea of Aig. ic-mon (Ak and Anion or Monimns) was a 
fire-god, Coi-os a Titan, and Ki-os a god in Bithynia. 1 

Esmun (Saraan, Baal) is Kronos (Saturn), and corresponds 
to Pan. 2 Zeus was named Paian in Crete. Phaon was a 
name of the sun-god Memnon. 3 Phanes was the Phoenician 
sun-god. Pan was sun-god and fire-god. He had an altar 
at Olympia, on which the fire burned day and night. He 
is represented on a monument " blowing upon a shepherd's 
pipe before an altar on which the fire burns. Above the 
altar is a star. A goat leans his forefeet on the altar. The 
whole is surrounded by the twelve signs of the Zodiac." 4 

Lam(us) was a god, Elum-as, a Lybian prince. 5 And 
the sons of Shem were Ailam, ab^st, Ashur, Ar-phach-sad 
and Aram. 6 Zam-ech is Elam and Ach. In Homer Laom- 
edon is a compound of Elam and Adan (Adonis), the As- 
syrian god. The Hebrew name Elm-Odam 7 or Almodam 
is a compound of Alam and Adam. Elm-odad is a Hebrew 
name — Elam and Aclad, the Snn. The god Oulom or 
ITlom (the male and female Baal) " the Sun as Soul of the 
world," is the union of El and Am, two names of the Snn. 
We find the name Lama (Ulom) in the list of Assyrian 
gods, given by Pawlinson. The Latin Illuminare and 
lumen, and the name of the god Lomon are allied to it. 
The goddess Lamia, the daughter of Poseidon (Neptune) 
would seem to have been the feminine of Lama, the sun- 
god. It is the name of Lamos, a river of Helicon, 8 and 
Lamos, the son of Poseidon, king of the Lsestrigonians. 9 

The goddesses are chiefly regarded as wives of the Sun 
under various names. Next, they have their appropriate 
characters, as goddess of wisdom, the Earth, the fruits, etc. ; 

1 Eckermann, i. 204. a Movers, 332. 8 Ibid. 26, 227. 

4 Creuzer, Symb. iv. 69, 70, note, 212 ; Gerhard, i. 532, 533. 

5 Movers, 476, 477 ; Grote, xii. 412. 6 Gen. x. 22. 

7 Luke, iii. 28. 8 Nonnus, Dionys. Notes, ix. p. 34. 

9 Odyssey x. 81. Abish-alom, 1 Kings, xv. 10. 



88 



SPIRIT-HTSTOKY OF MAN. 



but they all have something in common. Khea, Cybele, 
Demeter, Pallas and Cotys are very much the same. 1 Venus 
is Onka, Isis is Neith, Hathor, Bubastis. 9 Isis is made to 
say, " Me the first-born Phrygians name Pessinuntia, the 
mother of the gods : hence the indigenous Attici (call me) 
Cecropia Minerva, thence fluctuating Cyprii (call me) 
Paphia Venus, the arrow-bearing Cretes, Dictynna Diana, 
the three-tongued Siculi, Stygia Proserpina, the Eleusinians, 
old goddess Ceres, Juno some, others Bellona, these Hecate, 
those Khamnusia, and those who are illuminated by the 
commencing rays of the Sun at his birth, the Aethiops and 
Arii and Egyptians, strong in ancient learning, . . . call (me) 
by (my) true name, queen Isis." 3 

Aurora is sometimes the wife, sometimes the sister of 
the Sun, and is called by his name. In India we find 
Aushasa, the Dawn, the feminine of Asas (Ushas) the Sun. 
The Vedic name of this goddess, Ahana, 4 is the feminine of 
the Assyrian sun-name San (Asan, Azan, & Azanes, Zan), 
Ahan, Ohan (Iohan), the name of the Huns. The Assyrian 
sun-god Abas, Busi, Bushi-Chom " the burning sun," gives 
his name to Abos (A/?ws, the Dawn) in Lakonia. 8 Asas, 
Asis, the Edessa sun-god, lends his name to the Persian and 
Sanskrit Ushas and Azesia (Cora). 1 TheBabylonian sun-god 
Aos (the Sun, Titan), finds his name borne by Aos (Eos) 
the Dawn, who leaves the rosy bed of Tithonus (the Sun). 
Ar-oer (Horus) from " Aur" the name of the Sun (Ar) has 
Aurora to bear his name. 

It was a principle of ancient mythology that the female 
forms an essential part of the conception of the deities. 
They are found in pairs. The Greeks, Komans, and other 
nations did not hesitate to pair those of different names to- 
gether. Venus is the wife of Vulcan, but she bears the 

1 Gerhard i. 115. 2 Movers, 150.. 3 Apuleius in Gerhard, i. 115. 
4 Wilson, Kigr. Sanhita, ii. 7 ; Bunsen, Hist. Phil. I. Ill; Ausonia, the name 
of Southern Italy. 5 Gerhard, Griech. Mythol. ii. 144. 

6 Bunsen, Hist. Phil. i. 19. 7 Gerhard, i. 451 ; Williams, 296. 



SUN-WORSHIP. 



89 



name of Pan (Aban), Phanes, Avan or Havan. Juno is 
the spouse of Jup-iter, yet she has the name of the Etruscan 
deity Jonn. If they were paired according to their names 
we should have — 



Ab, Ap the Sun, Ob, Op, the Sama- 
ritan god Iabe, the Arab god Auf 
(Af). 

Av, " the Oscan god Iiv." 
" Iuve," love (Jove), " Evi," Evi-us 
(Bacchus.) 

The Assyrian god As, Aishi, a name 
of Jehovah and Baal, Asius the 
god of Asia Minor and Crete, the 
Spartan god Sios, the Homeric 
Zeus, Iasius (a name of Bacchus 
the husband of Ceres). 6 

Aos in Babylon, Ashi, Asha in Per- 
sia, Iao in Phoenicia, Aoos-Mem- 
non (Adonis). 7 

Ehou in Egypt the god of day, Hou, 
Hu, the day, in Coptic ; Ahu in 
India, Iah, Iaho in Palestine, Ao 
(Adonis), Aah (Hercules). 9 

El (Al),n, Heli-os, Ael, Eel, the Sun 
in Homer. 

Am, the Sun, Iamus in Pindar, lama 
in India, Ioma in Chaldee, lorn in 
Hebrew, Am-ous in Egypt, Euim- 
os (Bacchus), Yima in Persia. 



Apia the Earth-goddess (Greece), 

Aphaia (Artemis, the Earth). 
Ava, Eva the Earth. 
Heva, Eve. 

Euboia (Euboea), an island, 
Ops, the Earth, " Opis," Upis." a 

Asia, 'Uzza in Arabia, a name of 
Venus, las (Greece), 3 Esi, 4 Hes 
(Isis), Sai, 5 Aisa the goddess of 
Fate in Homer ; Iaso. 

Aia, the Earth, Aue, a meadow in 
German. 

Ioh the Moon in Egypt, 8 Io the 
Moon. 



Elle (Isis), 10 Lua, wife of Saturn (in 
Italy), Ila the Earth (Sanskrit). 

Ma the Moon in Asia Minor, 11 Ma 
the goddess of truth in Egypt, 
Amaia, 12 Maia the Earth, Ammia, 
Amma. 13 



1 Donaldson's Pindar, 351. 
3 Strabo in Williams, 341. 

6 Seyffarth, Theol. Schriften, 99. 

7 Movers, 285, 555, 225. 

8 Lepsius, in the Berlin Akad. 1851. 

9 Bunsen, Egypt's Place, etc., i. 504, 507. 

10 Williams, 296, quotes Hesychius. 11 Duncker, ii. 488. 
12 Gerhard Griech. Mythol. i. 451. 13 Movers, 586. 



3 Williams, 296. 

4 Kenrick, i. 353. 
6 Hesiod, Theog. 970. 



90 



SPIEIT-HISTORY OF MAN. 



Ad (Adi), Dius, Deus. The gods 
Aud, Ieud, 
Aides and At. 

An, " Ani," " Anus," Jonn, " Ianus," 
Ion, Ina (Sanskrit), the Sun. 



Ar, Aur, the Sun, *u$. 7 

Ar-es (Mars), Erra, Ra, Re, Iar, the 
Sun in Egypt, Hari the Sun in the 
Vedas, 9 Ari-el in Judsea, Er an 
Armenian god, Ar a god in Asia 
Minor. 10 

Ak the Sun, Och the Spirit of the 
sun, the god Aug "the brilliant 
Auges." 11 Agu-ieus (Apollo). 

Iauk (Yauk the Arab god), Iacch(os) 
a name of Bacchus, Eac-us the 
hell-god. Ukko in Germany. 

Aras the Sun, 'Aras, the Sun, 
PHC (Resh) in Egyptian," the Sun, 
Arah. 



Alas, Alah, Eloah. 

Elas ? Ilus, Elias ? Helios the Sun. 

Abram (Saturn), Bromius (Bacchus) 
the Sun. Abarim. 



Ada (Juno in Babylon), 1 Dia "the 
beloved of Jupiter;" Aida, Ida 
(Sanskrit) the Earth-goddess, 
Adah. 3 Di}0 (Ceres). 

Anna the Moon, 4 Ino "the white 
goddess," Enuo the Moon, Iuno, 
Anna, the Carthaginian Venus ; 8 
the goddess Anaia, 6 Aonia, Ionia. 

Rhea, the Earth. 

Aria a country, Hera (Juno), Aeria 
(Venus). 8 



Achaia (Greece), Gaia the Earth, 
Acca Larentia. 



In Hebrew, Eraz, Y" 1 ^ the earth. 
Eraze in Homer. 
Arah, in Samaritan, the earth. 
Aroah, in Chaldee, the earth. 
Irah, the Moon, j-j^. 

Aluzza the Arab Venus, Elousia 
(Diana), 13 Elissathe goddess Dido, 
Elis, Hellas (Greece). 

Obrimo, 14 Brimo a name of Hecate. 



1 Movers, 340. 2 Weber Ind. Stud, i. 170. 3 Gen. iv. 20. 

4 Donaldson's Varronianus, 163. 6 Movers, 600, 615. 6 Ibid. 627. 

T Movers, 334, 335, 473 ; Job xxii. 28, xxxi. 26. 

8 Movers, 231. 9 Wilson Rig Veda Sanhita, i. 247. 

10 Movers, 336, 431, 432, 434. 11 Nonnus, xiv. 44. 

12 Seyflfarth Grammar App. 80. Aruas, a son of Moses, Kurtz ii. 178. 
^4rMsei-ns, a Roman; Tacitus, book vi. § xl. ^rs-al-us, a Phoenician god; 
Movers, 19. Arah, 1 Chron. vii. Iaras-Iah ; ibid. viii. 

13 Movers, 616. 14 Rinck, i. p. xx. 



SUN-WOESHIP. 



91 



Asan (Azan) Zan (Jupiter) Z771/, San, 
the Assyrian god, Aban (Day in 
Sanskrit), the Gothic Sunna (Sun). 

The Egyptian god Thore, a name 
of Ptah, the German god Thor 
(Thorr), Adar (Atar) the Assyrian 
Mars, Htore (Hator?) meaning 
" God " in Egyptian, Adar-melech 
the fire-god, Baal-Thureus. 1 

Asad, the god Seth, Sadi, Set, deity- 
names, " Sate god of light." 1 

Amar, the Sun, "Day," Men the 
sun, Mar (Dominus imbrium), 3 a 
Phoenician god. Mor-Iah. 

Asak, the Sun, Osogo the Carian 
god, 5 " Suchos," a name of Mer- 
cury, the god Sich-SLe-us. 6 

Alor-us, the Babylonian god of light, 
Uller the son of Thor the Thun- 
derer (a Scandinavian god). 

Hermaon (Mercury), 9 Ahariman, Ah- 
riman (Sol-Mars-Devil-Ophion), the 
god Rimmon. 

Anan the Sun, Ninus the king or 
god, Noun (Water). 

Assur the Sun, Surya, 

Arad, the Sun, Iared, Urot-sil (a 
name of Dionysus), Melk-artk 
(Moloch). 



Zano (Juno), Asana the Spartan 
Minerva, Ahana (Aurora) in the 
Vedas, Sonne the German female 
Sun. 

Hathor (Venus in Egypt), Terra the 
Earth-goddess, .4targatis, Tark&t 
and Derketo, names of Venus. 

Athro, an Assyrian-Persian goddess ; 
Thuro, a Phoenician name of Har- 
monia. 

Satis (Hera, Juno), Istia, 'Istia, Hes- 
tia, Eseet, Sit, Sito. 

Mer, an Egyptian goddess. 4 



Zugia (Juno), 7 Siga (Athena,) a Phoe- 
nician goddess. 8 

Illuria (Illyria). 
'Ilaira. 

Harmonia, the goddess. 



Nana (Venus), Nanaia. 10 
Assyria the Earth. 

Erde the Earth, the Gothic Airtho 
the Earth-goddess, the Scandina- 
vian Jord the Earth-goddess, 
"-4n7-imis," Artemis, names of 
Diana ; the German Earth-goddess 
Hertha. 



1 Movers, 25. 2 Seyffarth Gram. 40, App. 6. 8 Movers, 663, 

4 Bunsen, Egypt's Place, i. 410. 

6 Movers, 232, 616. 6 Ibid. 

7 Nonnus Dionys. xxxii 57. 8 Movers, 642. 
9 Nonnus, Dionys. x. 303 ; Josh. xii. 5. 10 Movers, 627. 



92 



SPIRIT-HISTORY OF MAN. 



Adam (Adar, Thor), Zeus-Dem-arus 
(Demarez), Athamas a god, 3 the 
sun-god Atumu, Atmu, Tom, Tumi, 
Re-Athom inEgypt,Thamus a name 
of Amon, 5 Thammuz (Adonis), 
Baal Tamar, Thamyras. 6 

Ad-Adam. 

Adan, Adonis, Ethan a name of Baal. 

Avan the Sun, Yen the Sun (in Sans- 
krit), the god Phanes in Phoenicia, 
the god Phaon, Evan a name" of 
Bacchus, 10 Ha van in Persia, Aban 
in Egypt, Oben-ra in Egypt, Pan 
the Sun. Bhanu, Sun in Sanskrit. 

Benoth (Abanad) a god. 

Uran-us, Saturn. 

Asar (Ahura) " Hor, Horus, the 
Sun, the God of light, 
In Coptic, hor=" day." 

Azar, Saturn, 

Asher (Baal, the sun). 

Asis 15 (sun) Mars, Asas. 

Adad (sun), Tat, Taut, Thoth. 
Silen-us 

Hephaestus (fire-god of Greece), 
Aphaistos in Pindar. 



Damia (Isis). 1 Demeter, 2 the Earth. 
Damia (Ceres) the Earth. 4 



Diedumos, a Phrygian goddess. 7 

Athena (Minerva) Tanais, Danae the 
Earth ; 8 Diana, Earth-goddess ; the 
goddess Than-ake (Tanais). 9 

Yena the Moon (in Sanskrit), Avani, 
the Earth -godrdess in Sanskrit, 11 
Yenus, the Earth-goddess. 

Bendis (Artemis), 12 Pontus, a country. 

Uran-ia, the celestial Yenus. 

Hera (Juno, queen of heaven), Sara 
the Moon in Syria and in Calmuck- 
Tartar. 13 

Azara. 

Ashera, Baal's goddess in Israel. 14 

Saosis, Sais, goddesses, TJ'shas the 
Dawn ; Sosa, a nymph united to 
Mercury. 16 Asis (Asia). 

Tit-aea, the Earth, Tethys, Thetis. 

Selen-e, the moon. 

Yesta, Roman fire-goddess. 



1 Williams, Prim. Hist. 296 ; Gerl 
3 Nonnus, v. 557, x. 78. 
& Rinck, Relig. der Hellenen. 164. 
8 Creuzer, iv. 242. 
10 Eschenburg Manual, 436. 
12 Rinck, i. 99. 

14 Movers, 79 ; 2 Kings xxiii. 
18 Nonnus, ed Marcellus, p. 126. 



rd i. 451. 8 Kuhn Zeitschr. i. 468. 
4 Creuzer, iv. 380. 321. 

8 Movers, 661. 7 Movers, 570. 

9 Movers, 14. 

" Spiegel, Yend. 155. 

13 Bunsen, Hist. Phil. i. 356. 

15 Movers, 368. 



8UN-W0kSHIP. 



93 



Apollo (sun), 
Acar, Kur (the sun), 

"Wodan, 

Anakos, the sun, 
Inachus, " 
Samael (Moloch), 

Nit (the Assyrian god), 



Dionysus Amad-ios* 
Muth (Pluto), 

Mirricli (Moloch), 
Mercur, Makar, 

Alad, 4 Ialda-Baoth, 
Lud, Lot, Ilita, (Agni), 

Ebed, Abod, Japhet, Beth, 

Apat, Phut, Ptah, Aphthas, Iapetos. 

Agni, Akan, Kan, Chon, Kin. 

Sabos, Seb (Saturn), Asaf, Sev, Ahab, 
Sabi, 

Elon (Sun, " the king"), Elioun, EHon 
(The Most High). 

" Apellon, the fighter." 6 

Adak, Dachos, Tag, Dag, the Sun. 
Adag-ous, a god of the Phrygians. 7 



Pallas. 

Cora, the Earth. 

Cer-es, goddess of corn, etc. 

Charis, wife of Vulcan. 

Evadne. 

The Egyptian Anuke, the Earth. 

Semele, mother of Bacchus ; Earth. 1 

Nut, " she who bears," Neith, Anata, 
Anta, 2 Egyptian war-goddess, An- 
aitis, 

Amadia, Media, Mot, chaotic matter, 
Mouth (Isis). 

Amorka, Omorka, and Omoroka, 
names of the Babylonian goddess 
Chaos. 

Allat, Allitta, the Arabian Venus. 
Ilythia, the Greek goddess of birth. 

Buto,Baauthe, Baoth, Boeth (Venus), 
Apt, an Egyptian goddess. 5 

Gna, Scandinavian goddess who floats 
about with the sun's rays. — Xua, 
Oxva. 7) Qoiv'iKt). Ken, Aigina. 

Hebe. Saiva, an Arab goddess. 

Luna, the Moon. 

Bellona, goddess of war, the Armed 

Minerva of Homer. 
Dakia, the Earth, Dacia ; Dauka, a 

Babylonian goddess. 
Attica, the Earth. 



1 Creuzer iv. 242. 3 Bunsen, Egypt's Place, i. 410. 

3 Amada, Amittai, Hebrew priests, Amida a city in Eastern Asia Minor, 
the Maedi aThracian tribe, Grote xii. 4; the Medes, Madai, Mata ("a Mede.") 

4 Elat-us, king of the Lapithae, father of Cain-eus, grandfather of the 
Argonaut Coronos (Kronos = Saturn, Baal-z-ebub, god of Ekron) ; Eloth, a 
city, 1 Kings, ix. 26. Aluatt-es, king of Ludia. Aldos (Zeus). 

6 Bunsen, ibid. 6 Miiller Dorians, ii. 6, «$ 6. 7 Hesychius, in Movers. 668. 



94 



SPIRIT-HISTORY OF HAN. 



Asel (Sol), TJsil, Helios 

Huram, 1 Suram, 2 Hermes death-god, 

Surm-ubel, the god. 
Asadan, Satan, the sun-god, 3 Iasdan 

(Ormuzd), 
Orpheus (Pharo, the Sun), 
larbas (Apollo), Baal-Iarob, 4 Arab 

the god, Arba (Adam). 

Sarpedonius (Apollo), 

Atal, Talus, the Sun in Crete, Tal the 

Assyrian god, Talaios in Crete, 

Atlas, Talos. 7 

Atab, Tobi the Sun (Ad-Ab) or Sa- 
turnus-Sol ; Davus, Divus, Dev, 
" the land of Tob," 9 Tab Rimmon, 
Tob-Adon-Iaho, Tobi, an Egyp- 
tian month-god. Tuphor. 

Papaios (Zeus in Scythia), Abib, 
Phoib-os (Phoebus), Abobas 
(Abob) a name of Adonis) Apop 
and Apophis (names of Typhon) 
the Devil, Bab-el, the Sun, Babys- 
Typhon (compare Sut-Baba). 

Am the Sun, Ham, Sam, Semo, 

Anam, Noum, a Phoenician god. 

Abar, Epure (a name of Apollo), Bar 
the Assyrian god, Bore in Egypt. 

Narayana (Yishnu the Sun), Nerio. 

Achad the Sun ; Gad. 

Moloch " 

Isaac, Asac (the god of the Sacae, 

Scythians). 
Amanus the Sun, 



Hela, Scandinavian Hell goddess. 
Sarama, Hindu death-goddess. 

Stheno, a Gorgon. . 

Euruphaessa, wife of Hyperion ; 
Europa the Earth-goddess. 
Eeriboia, wife of Aloeus. 

Sarpedonia (Diana). 5 
Tholath (Isis, c Omorka), 
Tellus the Earth, Dalos the Isle De- 
los, 8 Italia, Aitolia (Aetolia). 

Tupe (Typhe or Type), the Heaven, 
a goddess in Egypt; Neith-Pe, 
(Neith Urania). 10 

Paphia (Venus), Aphaia (Diana), 
Apia (the Earth) in Scythia. 



Humus the earth. 
Naama (Venus). 11 
Pyrrha, Deucalion's wife. 

Neriene, wife of Mars." 

Hecate the Moon, the goddess Gad," 

the goddess Cotys. 14 
Melechet his goddess. 
Succoth (Venus). 16 

Mana the Oscan goddess of birth. 



I Movers, 506. 

3 Satnios, a warrior in Homer. H. 14, 443. 

4 Movers, 398. 5 Ibid, 17. 

7 Movers, 381. R Pindar, Nem. i. 4. 

10 Uhlemann, Thoth. 37. 

II Movers, 371, 205, 585, 576. 

13 Isaiah, lxv. 11. 14 Gerhard, i. 112. 



2 Ibid. 505. 

6 Munter, 22, 40. 
9 Judges, xi. 3. 

12 Creuzer Symb. iii. 543. 
15 Movers, 484, 483. 



SUN-WORSHIP. 



95 



Omanus, Amon, 

Manes, Minos, Manu, Menes, 

Abobas (Adonis), 

Barad, Bharata the Aditya, Baal- 
Berith(Eljon), Berodach, "the god 
Berith," 8 "Barat-os" in Sanchon. 

Salam the Sun ; Iahoh-Shalom, 



Mena the Moon. 1 
Meni the Babylonian Venus, 2 
Bub-astis (Bobasatis ?) Isis, Satis the 
goddess. 

Berouth (goddess of Elion), the 
Earth. 4 

Salama an Arab goddess, Salamis 
the Island, Salambo (Venus), Sa- 
lem (Ierusalern). 



The reader -will find in the first part of the preceding table eight mono- 
syllables, each a name of the Sun. As scholars have reduced ancient words 
used in ordinary conversation to one-syllable roots, it is reasonable to suppose 
that the same principle holds true as respects proper names generally.* 

The following Hebrew (and other) names are supposed to contain deity- 
names. Shem, the sun-god, Shim-eah, Sem-ach-Iah, Sbemuel (Shem and El, 
a name of Saturn and Sol), Samu-el, Sam-ael, 6 Semo an Italian god, Sem-Her- 
acles 6 (Hercules the Sun), 7 Asom, a Hebrew name, ("Zom the powerful," the 
Egyptian god Hercules, 8 Smu a name of the god Typhon in Egypt. 9 Hercules is 
in the Sun and goes round with it. 10 Hercules was called Desan(us) in Phoeni- 
cia. 11 Odison, Idisan, and Disan are Hebrew proper names. 12 Beth-Shean 
(house of the god Shean or San), and ^TI3 (San, Shan), are found, 13 Nib-shan 
(Nebo and San or Asan) 14 Azzan 15 Asana, a Hebrew name, Hassan a Turkish 
name, Bil-shan (the gods Bel and San), Sh-eshan (As- Asan), Shuni 16 Ashan, 17 
Nah-shon (Anos, or Anas, Nah, and Asan, Son, Shon, names of the Sun). 18 
Shinar is As, An, Ar ; or, the gods Asan and Anar=Onuris,Anerges, etc. Iesh- 
im-on, Sim-on, Sim-eon, the Asm-on-ean dynasty, compare the Assemani, the 
people of Asaman or Saman (Baal), Esm-un (Apollo), (Sm-un=Osiris, 
Ammon, Ptah), 19 Aishbosheth (Asab-Aseth, the god), 20 M-ephibos-eth 
(Abib, Phcebus, Seth), ^airQ Bethuel, the Syrian 21 El-beth-el, Shimi, 
Bal-Aam, Bal-Ak, Ibleam, Pel-Eg, Bash-an (the god Busi and An 

* See my article on Ancient Names in the Christian Examiner for July, 
1856, page 78, ff., also the Appendix of this volume. 

1 Pindar, 01. 3. 2 Munter, 14; Isaiah lxv. 11. 3 Judges, ix. 46. 

4 Munk, Palestine, 89, 92 ; Movers, 575, 584. 

6 Movers, 39*7. 6 Creuzer, iv. 86. 7 Donaldson's Varronianus, 37. 

8 "[Thiemann, Thoth 35 ; Zames the brother of the goddess Rhea. — Williams 
248 quotes Cedrenus. 9 Plutarch, de Is. lxii. 

10 Plut. ibid, xli ; Movers, 444. 11 Movers, 460. 

12 Gen. xxxvi. 21, 26. 13 Josh. xvii. 16. 14 Josh. xv. 62. 

15 Numb, xxxiv. 26. 16 Gen. xlvi. 16. 17 Josh. xv. 

18 Numb. vii. 19 Movers, 150. 20 2 Sam. ii. 10. 

21 Gen. xxviii. 5. 



96 



SPIRIT-HISTORY OF MAN". 



the Sun), 1 Elon the Phoenician god, Elion the " Most High God," by whom 
Abraham swears, ~E\n-athan (Bal-adan, Bel-^cm=Baal), lon-athan, N-athan, 
2i\-athane-e\, N-ethan-iah (compare Baal-Ethan)* B\\-dad (Bel-Adad), Elidad, 
Wdad, Eth-Baal, Tub-Al, Teb-Al-iah, Eli-jah or El-iaho, Eli-El, Eleazar, Iedid- 
Iah (Adad and Iah), Tob-iah, Ah-itob (Tobi, a month-god in Egypt), Tab-Rim- 
mon, 3 a Damascene king, Tob-Adon-Iaho, Tubal-cain (Baal-chon, Vulcan, 
Phulchan), Ierub-Abel (Baal-Iarob or Orpheus), Rub-ellius, a Roman, Amr- 
aphel (Amar-Apel), Ash-Bel, 4 Baal-ah 5 (Allah), B-eal-Iah, 6 Bealoth, Baalath, 7 
Aliah, Azar-iah, Ahi-Ezer, Ah-i-Melech, Ah-isham, Ah-imoth, Ah-iman (Amon) 
Pela-iah, Bela, Amal-ak (the god Ag, Ach), Im-uel or Iemuel, 8 Ammiel, Miel, 
the name of an angel, 9 the god Milcom (Mal-cham, a fire-god), Lem-uel, El- 
am-uel, An-i-am 10 (the gods An or Ani, and "Iom=Day"), El-iam, Ah-iam, n Ah- 
noam a Hebrew name, Noum (a Phoenician god), Naomi, the king Ab-iam, 
Ab-Iah, Ada-Iah, Mor-Iah, Amar-Iaho, 12 Hav-il-ah, Obad-Iah, Shephat-Iaho,* 
Shemar-iaho, 13 Nahum, Nehem-Iah, M-enah-em, Ier-iah, Ier-emi, Ier-em-iah, 
Iar-m-uth, 14 Ramoth 15 (Ar or Ra, the Sun, and Amuth, Muth=Pluto) a city, 
Shemir-amoth, 16 Aram, a Hebrew name ('Aram-es, Hermes?) Ram, a Hebrew 
proper name, Hermei-as, a leader or king, Herra-oMis, a city of Asia Minor, 17 
Herom-en-es, 18 the city Harm-ozica (Huram or Herm-es Asac), 'Papas, Ramas 
a name of the Highest God in Phoenicia, 19 Ram-ah, Ram-iah, 20 Baal-Ram, 21 mount 
Baal-Hermon, the mount of Hermaon who is Hermes, 22 the Hermundorians, 23 
the god Hermon (a name of Mercury) and Adar (Thor) ; Rem-us a Roman god, 
T-wmieus a name of Hermes ; 24 Arm-amithres (Mithra the Sun), 25 ifora-ulus a 
Roman god, Roma the city of Aram the god, Huram, a deity-name (Ophion), 28 
the Rhemi in Germany the children of Remus, the Aequ-i worshippers of Ako 
(Ukko), the Decii in Rome having the name of Dak, Dag, Tag the Sun, the 
Babylonian god Dach-os ; Beth-H-aram, 27 Ram-athl-ehi, P-adan-Aram, 28 the 
Arimoi, people of Aram 29 (Hermes), Rem-phan, a god, 30 (Phanes, Aban), Bas- 
emath, 31 Pos-eidon, Bil-hah (Bel-ahah), 32 Al-ameth, 33 Ber-iah 34 (Bar and Iah), 

* Iah-osha-phat, king of Judah. Hushai the Arch-ite, 2 Sam. xvii. 

1 Josh. xvii. compare ^ws-itan-us, Abas, Busi the god, Boaz, the Abas- 
ians, Abassides, etc. 

2 Movers, 150. 3 Ibid. 197. * ^umb. xxvi. 38. 
6 Josh. xv. 29. 6 1 Chron. xii. 5. 7 Josh. xix. 

8 Gen. xlvi. 10. 9 Williams, 326. 10 1 Chron. vii. 19. 

11 2 Sam. xxiii. 13 2 Chron. xix. 11. 13 l Chron. xii. 5. 

14 Josh. xii. 11. 15 1 Chron. vi. 16 l Chron. xv. 18. 

17 Grote, xii. 18 Ibid. ii. 517. 19 Movers, 173. 

20 Ezra, x. 25. RemAlIaho, 2 Kings xv. 27. 21 Movers, 173. 
22 Joshua, xii. 5; Nonnus, x. 303. 23 Tac. xii. 29. 
24 Varronianus, 150. 25 Movers, 337. 23 Ibid. 506, 668. 

27 Josh. xiii. 27. 88 Gen. xxv. 20. 

29 Crusius, Homeric Lex. 81. 30 Acts vii. 43. 31 1 Kin^s, iv. 15. 

32 Gen. 29.. 29. 33 1 Chron. viii. 36. * l Chronl vii. 23- 



SUN-WORSHIP. 



or 



Bena-iah, Iaaz-iah, ITzz-iah, Sadok, Zedek, the Most High God of Phoenicia, 
Zedek-iah, Zebad-iah (compare Dionysus-Sabadios), Azal-iah, Athal-iah, Onan, 
Ananias, Ch-enan-ah (the Phoenician god Canaan), Ch-enan-Iah, the god Chon, 
Cainan, the patriarch, Avan and Havan a Persian god, Aven, a Hebrew deity 
(Beth-aven), Iavan a Hebrew Patriarch, Evan (Bacchus), 1 Esh-ban, Hesh-bon, 
Isb-pan, Hebrew names, the Sabines in Italy, the As-ibun-oi 2 in Phoenicia, Art- 
apan-us, 3 the Assyrian proper name Neb-ushas-ban, Nebo, Ushas, the Sun, and 
Aban the Sun, Eben-ezer (a compound of Aban ; the god Aban=Amon in 
Egypt), 4 the Sanskrit Bhanu the Sun, the Egyptian Oben-Ra 5 (said to be Am- 
nion-Ra), the sun-god Pan, the Mysian god Phanak (Phanax), the Phoenician 
god Phan-es, the Hebrew priest H-ophni, 6 the Campanian god Ebon (Bacchus- 
Ebon), 7 the god Phaon, 8 Phaon Nero's freedman, Aponius, a Roman, Art-aban- 
us, king of Parthia, the father of Orod-es ; Herodes, Al-6an-ia, a river and town 
on the Caspian, a city of Media ; M-evan-ia, a city of ancient Italy, Evan, a 
name of Bacchus, Homer's D&m-ophoon, the Sanskrit Yen (the Sun), the Abani 
an African people, 9 the Hebrew proper names Abin-adab, 1. Sam. xvi. 8, Shal- 
abin or Shal-abbin, Josh, xix., Re-uben, Ben-hadad, the son of the Sun (Aban- 
Hadad), Phan-ocl-es (Calus,Ucal, Iecol-iah), Hachilah, Keilah, 10 Asaf an Arabian 
god, Asaph a Hebrew name (Sabus, Sabi=Dionysus) Sh-aph-an, Sh-eban-iah ; 
the deity-name Baal-Zephon, 11 Zaphon, a city (Josh.xiii. 27), Zephan, El- 
zeph-an, Elizaphan, El-i-asaph, Ioseph, Ios-ibi-ah, Ios-iph-iah, Z-eph-an-iah, Van- 
iah, Yanas-pati (Agni). Iabin a king of Canaan, " Aban, named Gabriel," 
Anael, Raph-ael, Obnos an Egyptian king. 12 "And Jacob sent messengers be- 
fore him unto Esau his brother, unto the land of Sair, the country of Adorn." 13 
Countries were named after the gods there worshipped ; Adam is the name 
Athamas, husband of the goddess Ino, Thomas, Didum-us (Adad and Am, or 
Ad- Adam.) Baal-Thamar, Tham-ur-us, the god Tham-us (Amon), 14 Thamus a 
Macedonian god, 15 the Hebrew god Thamm-uz (Adonis), Atm-an, the Hindu 
Soul of the World, the Sun; Daimon= u God" in Greek, Domin-(us) "Lord," 
Temen (Ataman), an Assyrian deity-name, and Temen-bar 16 L-aodam-as (El- 
Adamas) translated " subduer of the people," the L-aodok-os (El-Adachos the 
Babylonian deity Dachos), Dam-ocl-es, Iph-icl-es, the C^ora-antians (Adam and 
Anat, Nid, Nit.) " The wise En-c?MWi-ion (Ani the Sun, Adam and Ion) spouse 



1 Eschenburg, 426. 

2 Sanchoniathon, Wagenf. r. xvi. 3 Movers, 125. 

4 Seyffarth, Grammar App. 60. 

5 Bunsen, Egypt's Place, i. 371 , Bononi, 78. 

6 1 Sam. iv. 4. 7 Movers, 373. 8 Ibid. 227. Phan-odem-us. 
9 Lacroix, Hist. Numidie et Maur. 88. 10 1 Sam. xxiii. 12, 19. 

11 Movers, 175 ; Numb. 33—7. 

12 Seyffarth, Grammar, Pref. xxxiv. 

13 Gen. xxxii. 4. 14 Rinck, i. 164, 224. 15 Williams, 275. 
16 Rawlinson, in the Journ. of the Royal Asiat. Soc. xii. 427, 432. 



SPIEIT-HISTOKY OF MAN. 



of the Moon," 1 C-adm-us, a Phoenician god, 2 Athamas, king of Thebes, Adamas, 
son of the Trojan Asius, 3 Dumas, father of the Phrygian Asios, 4 Atciom-edon, 
(Adam, Athom in Egypt ; Adonis), Eur-we?am-as (Aur, the fire, the Sun, and 
Adam), the Greeks twisted it into " the wide subduing ; " Ph-Aidimos, king of 
the Sidonians, Iph-idamos in Homer, G-atkam; " the city of Adam," 6 K-edem-oih 
(Ak, Adam, At, or Achad, and Muth), 6 R-emeth, 7 Amad, 8 Hamath, Amadios 
(Dionjsus). Pindar 9 calls the Water-god Poseidon (the Sun) Dam-aios. 10 
Damia is Demeter the Earth-goddess. 11 In Ezechiel (viii. 14) women bewail 
Tammuz (the Thammuz of the Septuagint), Thammuz is a name both of Adonis 
and a Syrian month. 32 We find Daim-6n=" God" in the Greek dramatists, and 
the proper names Dm-ad-es, Dem-ar-atus, Dem-oced-es (Adam, Achad), Io- 
tham, king of Judah, Eam-a^am-zoph-im, 33 Chon-oefom-ar-us, king of the Al- 
amanni, 14 Rh-a(/am-anth-us, a god in Hades, Autom-edon (in Homer), Athamas, 
Eidam (Talaos), 15 S-odW, the Spartan king Arch-i^am-us, Fol-udcon-as, Darn- 
as, a rich Syracusan, Dam-on, Tim-on, Char-£c/em-us, Dem-ochar-es, Athenians, 
Di-otim-us, Dera-osthen-es (Adam, Asatan), D-eidam-em, a princess of 
Epirus. Iesus, loses, Susi, Sosi-osh, Aseas, Oseas, Iosias, Az-iaho, Asas-el. 

T-ub-al, T-eb-al-iah, Tubal-cain, Chon, Baal-chon, Vul-can, Tab-Erah, 16 
Tobi an Egyptian month-god, Adoni-jah or (in Hebrew) Adoniaho, Tob-adoni- 
jah, Hebrew names, Beal-Iah, Id-al-iah, Ig-dal-iah, Tal the Sun in Crete, the 
Assyrian god Tal, Dal-os (Del-os) the island, 17 the Dol-ians, Aetol-ians and 
Ital-ia, Ash-tal, 18 Ash-taol, 19 Ham-utal, Athal-iah, Tal-mon, Zalmon the Ahoh- 
ite, Amon, Hebrews, Tel-amon in Homer, Tola a Hebrew, Tellus the Athenian, 
Attalus king of Pergamus, Tullius, Thales, Atlas the god, Amalak, Moloch, 
Milichus, Adar-melech, An-amelech, fire-gods, the Amalek-ites, Az-emilchus, 
(Grote, xii.) Ar-sawes, Azaz, Azaz-Iah, Azaz-El, Ieho-ahaz, M-eshez-abel, 
Asahel, Sahil Sun, " the stone Ezel " Sol (1 Sam. xx.), Beth-Ezel, Azael a god. 

The god Mars called M-amers, the Hebrew name Lah-mam, Maresh-ah, 
Mam-erc-us, a Roman, Amam, a Hebrew name. The Osi a German people. 20 
Aor-si and Ador-si 21 the ancient Dor-inns (the Ador-ians), the Mar-si in Italy, 
the Mars-aci in Germany, Mar-abod-ius a king, (Mar and Obodas an Arab god), 
and the Mars-igni-ans in Germany, the Bur-ians, and Ans-i&ar-ians, 22 Aper, 
the name of a Roman of rank, Bari a city of Apulia (anciently Bar-ium), 
Pharas-manes a German king, the Car-amtm-ians a German tribe, the gods 
Bar and Adan in Assyria, the Danes, ^aHtania (Britain), Bar-dan-es an Orien- 

1 Nonnus, xli. 379, xlviii. 668. 2 Movers, 513, ff. 3 Iliad, xii. 140. 

4 Iliad xvi. 718. 5 Joshua, hi. 16. 6 Josh. xiii. 18. 

7 Ibid. xix. 8 Ibid. » Pindar. 01. xiii. 98. 

10 Kuhn, Zeitschr. i. 468. » Ibid. 

12 Movers, 195. 13 1 Sam. i. 1. " Murphy, Tac. v. 336. 

15 Gerhard, Mythol. ii. 155. 16 Numb. xi. 3. 

17 Pindar, Isth. i. 4. 18 Judges, xviii. 2. 

19 Josh. xix. 41. 20 Tac _ sl}ii> M Ib . ^ BoQk x ^ ^ 

23 Tac. xiii. S. lv. 



SUN-WORSHIP. 



0!) 



tal, T-uber-o, a Roman, Epir-us in Greece, Purrh-us (Pyrrhus) a king. Ari- 
a&ar-zan-es, a noble Persian, Mithr-o&ar-zan-es, satrap of Kappadokia, (Mithra 
is the Sun), Rh-omilhv-es, Sat-?'5«r-zanes, satrap of Aria, N-a&ar-zan-es, Bars- 
aen-t-es, a satrap, Phar-na5-az-us, Art-a&a^-us, satrap of Baktria, Per-seus the 
god, Par-menio (Abar-Aman), Fer-icl-es (the gods Bar and Calus, or the god 
Agal), Per-c//M'-as (the gods Bar and Dag), Bari (Bar-ium), a city of Italy, 
Pari-um, a city of Asia Minor, the kings Vaitt-amithra, J/V/Zr-idat-es, and the 
proper name Sp-ithridates. Hazez-ont-amar, Nar-asan-sa, Idum-aea. 

Adan, Adonis, the Edon-ians, K-udon-ians, the river Udon, M-adon, 1 the 
M-ak-edon-ians, Maked-ah, 2 L-usitan-ia, Shitan, Asarelah, Ieshar-elah, s Ar- 
tem-is, Ar-tem-idor-us, Ar-tem-bar-is, Abar-is, a Greek priest, Par-is, Iedid-iah, 
Adad, ITadad, Adadrimmon, Hadad-rimmon, Adad-ezer, Hadad-ezer, Hen- 
adad, Senn-acher-ib, Achor, Ereb-us, Ch-erob a Hebrew, Elih-oreph, Orpheus, 
Baal-Iarob, Reba, king of Midian, 4 Ierubb-ab-el, Abel, Azar-Iah, Hazar-Addar, 
Ami, Ammi, Ammi-Shaddai, Zur-ishaddai, El-shaddai, Asad an Arab god, Sodi 
a Hebrew proper name. (H)asad-iah, 5 the god Aseth or Seth, the Arab idol 
Sad, 6 Asad="lion" and the sign Leo. Zatha=Creator, 7 Zaota, 8 Zethos, son of 
Jupiter, Izad (God), Yezad=Hormuzd. 9 Abidan a Hebrew, Bedan, 10 Abyden- 
us, Obed, Obed-iah, Obed-Adom(Abed-Adam), 11 Batt-us, 12 Potifar or nere^pr/?, 13 
a compound of the gods Apat and Abar, or Afar, Far=" light," Pire, Phre 
the Sun in Egypt, Ophir, Iephthah (Jephthah), 14 Aphthas orPhthah the Egyp- 
tian god Ptah, Pethah-Iah. 15 Phreth-coj/, "shining," "bright," $eidwv a Greek 
name, the name of a town Alona ('HA01/77), Elon and Elion, the Highest god of 
Phoenicia and Israel, Alani, the Alans, Am-elon, "Ap-ellon (Apollo) the 
fighter," Ak-Elion=Geleon, a name of Zeus, Ch-ilion, 16 Ilion (Troy), Dag the 
Sun, "Dagur whose horse illumines with his mane the Air and the Earth," 
Dakan (Dagon the Sun), Dauc-alion (Deucalion), the Eteoc-retans, the Cretans, 
Iaanai a Hebrew, 17 Ani the Sun ; Hushai, 18 Husi is Shemir the Sun: "In the 
first year of my reign I crossed the Upper Euphrates and ascended to the tribes 
who worshipped the god Husi " ("As," or Asas, Ahas) ; 19 Ishoi, 20 L-us-i-tania. 

Iahaz-akal, Ses-ach, an Arab and Babylonian deity, Ez-ekiel. Evil- 
Merodach, king of Babylon, Beradach Bal adan 21 (compounded of the gods 
Bar, Amar, the Day-Sun, Adag, Dag or Tag the Day-Sun, Bal the Sun, and 
Adan, Adonis, the Sun) ; Nabuchadonosor (composed of the names of the gods 
An, Abach, or Baga, Adan, Assar), Nebuchadr-ezzar (Nebo, Achad, Adar, 



1 Josh. xii. 19. 2 Ibid. x. 3 1 Chron. xxv. 4 Numb. 31, 8. 

5 1 Chron. iii. 20. 6 Osiander in Zeitschr. der D. M. G. vii. 498. 

7 Haug in D. M. G. vii. 511. 8 Spiegel, Tend. 127. 

9 Universal Hist. v. 158. 10 1 Sam. xii. 11 2 Sam. vi. 11. 

12 Beloe, Herod, iii. 42. 13 Septuagint Version. 14 Judg. xi. 34. 

lb 1 Chron. xxiv. 16 Ruth i. 17 1 Chron. v. 12. 

18 1 Kings iv. 16. 19 Rawlinson, Journ. R. A. Soc. xii. 432. 

20 Gen. xlvi. 11. 21 2 Kings xx. 12. ^TarO 



100 



SPIRIT-HISTORY OF MAN. 



Azar, or Asar), Nab-onad-ius, (the goddess Anata, the Eneti, the children of 
the godAnad or "Nit,") Apar-anadisus (the gods Abar, Anad, As), Erigebalus, 
(Erech and Abal), Rigebalus, Nirigasolasarus (the gods Nirrig, Asal, or Sol, 
Assar), Niricasolassarus, Illoarudamus (the gods Alor-us and Adam), Saosdu- 
chimus (the gods Asas, Adag, Am), or (As, Asad, and Chom, Acham), Meses- 
imordacus (Am, Asis, Amar, Dag), 1 Sisimerdak, Amarames (Am, Armes= 
Hermes, or Amar the Sun and Am the Sun), 2 Miriam (Amar, Mar, and lam or 
lorn the Day), Tig lath pil esar (Dach(os, Lot, Apol (Bil) Asar), Nergalsarezer 
(Anar, Gall(us), Asar, Azar). Milcom (Amal-Chom=Apollo), Malcander 
(Amel, Chon, Adar), Scamander (Asac, Aman, Adar), Sochi a city, Damasc- 
us a city, the river Oski-us, Earm-ozica a city on the river Kur, Aesch-mes, 
Isok-Y&t-es, orators, Rh-cesaAr-es, 3 the AssaJc-eni, a tribe on the Southern slope 
of the Hindu Kush, 4 Akragines, 5 Solsicottos, Andra, Andracottos, Sandra- 
cottos, Sosicottus, 6 Nic-odem-us, Anak-os, ava.\, Chush-an-r-ish-athaim a king, 7 
Com-bab (Adonis), 8 Babys-Typhon, 9 Abibal, 10 Cobab (Saturn), 11 Iobab. 12 

Pharao gives Joseph (the god Asaph or Asap) the illustrious name Zaph- 
nath-paan-eah (Asaph, Anat, Pan, Iah) ; Osarsiph, an Egyptian name of Moses, 
is Asar-Asaph. Compare the Usip-ii, a German people. 13 Jlesh-eph, Ram-ath 
m-izp-eh (Aram, Baal-Ram, Atham or Adam, Azap or Asof, Ah or Iah), 74 Ked- 
eshn-apht-ali, (Achad, Asan, Apat or Phut, Eli or Ali), 15 Ram-athaimzophim, 16 
Iehos-aphat (Iahoh-Phut or Aphthas), Kir-haraseth (Kur, Ahara or Ahura, Seth 
or Aseth the deity), 17 Baal-Shal-isha, 13 Nit the Assyrian god, Nabo (Mercury). 
Nabo-nid, an Assyrian name, the god Anebo, 19 Anab, a Hebrew name of a 
place, Anebus, a Babylonian king, 20 Anubis the Egyptian deity, Anabesin-eus, 
a proper name in Homer - 1 (Anab-Asan), the Assyrian names Nab-urian, Nab- 
uzar-adan, Nabon-assar, (Nab-on-assar), Nabo-nabo, Nab-ocol-assar, Shal-man- 
esar, Sal-em, Ier-usal-em, Shelemiah, Meshelomiah, Jehoh-shalom (Ash-Alom) 
" Jehovah-Peace "(?), Ulom, Lama, S-al-omo, Sal-omi, Shel-umi-el, Sal-mon, 
Sal-m-unna, Ab-sal-om, Abishalom, Am-on, Ab-el, B-el, B-al, Evil, Phul, Awal, 
B-aal-an, " Apellon," Anibal, N-abal a Hebrew, Hann-ibal, Baal-Chon, Vul-can, 
Och-us and Bel-Ochus, Archal (Hercules), Ar-chil-ochus, Or-sil-ochus, An-til- 
ochus, Asad (Mercury), S-et, S-eth, S-ut-pal-adan, Sardan-apal, Seb-pal-utak-ra 
Sut-Baba, Iobab, 22 Sut-bel-herat, Babi-us a Babylonian king, Cinn-ereth, Ar- 
odi, Arad 83 a Canaanite king, Addi, Baga-Sut, Sut-m-esitek, Sut-athr-asar-am, 
Kat-ibar, Ari-el, Ari-obar-zan-es, the Hebrew names Shut-Elah (Xumb. 26), 

1 Cory, Ancient Fragments, 19—83. 2 Lepsius, Einleit. 368. 

3 Grote, Greece, xii. 4 Ibid. xii. 225. 5 Movers, 463. 

6 Ibid. 488, 489. 7 Judges, iii. 10. 8 Movers, 154. 

9 Ibid. 233. 10 Ibid. 129. 11 Ibid. 306. 

1E Gen. x. 29. 13 Tac. Mores Germ, xxxii. 

14 Josh. xiii. 15 Judg. iv. 6. 16 1 Sam. I. 1. 

w 2 Kings, iii. 25. 18 2 Kings iv. 42. 19 Movers, 43. 

20 Williams, 249. 21 Od. viii. 113. 22 Gen. x. 29. 
• 83 Numb, xxxiii. 40. 



SUN-WORSHIP. 



101 



Abar-ban-el, Abr-avan-el, 3TQ Bara, 1 Bir-sha (Bar-Asha), 2 Adm-ah a 

district, 3 Shem-abar, 4 Bar-adod-os, Adod-os, 5 Nitit-paal, Nadit-abira, the 

Babylonian name Nidit-baal, 6 TttantYDTK Az(a)noth(a)t-a6or (Azan, Atat= 
Thoth, and Abar), 7 the Abors on the southern exposure of the Hiramalaya, 6 
the Avars in Russia, Pharo the Sun (Mithra), Far=" light," " splendor," 
" lustre," " brilliancy.' 1 9 Af(a)ricn, "Yar"=a heavenly sea in Persian, Var- 
kash, Aphar-eus (in Homer), Pur (wOp), "fire," in Greek, Afer the Roman 
(Terentius Afer), the river Var, Varus, Verres, Varro, Roman names, Avar- 
masta in Persia a name of Aura-masta, 10 the Ebur-on-es in Gaul, Bar-iana, 
north of the Euphrates, the god Bar (Abar), the names north of the Euphrates, 
Assar-ani-met, Sar-doch-aeus, Bel-et-sira, the Babylonian Baal-at, and the As- 
syrian Assar, Assar-ac, Sar-gon, Chon, Achan, 11 Chion, Chaon, Chiun, Akan, 
Agni, Ignis, Kan, Dakan, Dagon, Odacon, Attag-inus, Tal (the Sun), Tel-egon- 
us, in Homer, the Pel-agoni-aus (in Greece), the Pel-igni-ans (in Italy), the 
Eugan-eans (in Italy near Lake Garda), 12 Aigina (Aegina), the M-agn-esi-ans, 
Achan, Iecon-iah, Con-iah, Iconi-um, Philo's god Genos (reVos), Chuns-Aah 
(Hercules in Egypt), Canaan the Phoenician god, the god Kan, " Chen-aan-ah," 
" Chenan-iah," Can-opus and Kn-eph, Egyptian gods, Ham, Ami, mount Hae- 
mus, Am-am, 13 Aim(im), a4 Ahol-ibani-ah, Apom-uos ^Zeus), Apamea a city, Hal- 
ubin-er-us north of the Euphrates, Aban, Pan, Iabin, the Ven-eti, Phanes, 
Iphinoos in Homer, Anata, 15 Anaitis, Neith, Nut, Ianthe, goddesses from As- 
syria and Asia Minor to Egypt ; the Eneti, a people, Audi a district north of 
the Euphrates, Teut-at-es, a German deity, Tent-oBachus, king of the Cimbri, 16 
Bacchus, a Roman deity, Hobal (Saturn), Shobal, a Hebrew, the Sabell-ians in 
Italy, Ash-bel, a Hebrew, 17 Soth-elah, Bag-ilah. an Arab tribe, the god Iar, 
lour (in Sanchoniathon), lair, Iairus, Iarah. 

In Homer we have the names Ne-opt-olem-us (Ani, Apet or Phut, Elam), 
Ialmen-os, a proper name, "lumen," "light," Eumai-us (lorn, Am the Day, the 
Sun), Telamon in Homer, Talmon a Hebrew, Pelamon(Amon a Hebrew king), 
Iamenos a Trojan, (Iamin, a Hebrew), Eurum-edon, Eur-upul-os (Ar-bela), 
Memnon the Sun (in Egypt), Ag-Amemnon, the god Atlas, Talus the Sun in 
Crete, Tal in Assyria, Talaos, king of Argos, father of Adrastus. Asmodius 
(Semo-deus, Shem-dius, As-Amadios), Shem-ida, 18 the Abyssinian king-names 

I Gen. xiv. 2. 2 Ibid. 3 Ibid. 
4 Ibid. 6 Sanchoniathon, A. ii. 

6 Norris in the Journ. Royal Asiatic Soc. xv. 196. 

7 Josh, xix, 34. 8 Bunsen, Hist. Phil. i. 376. 

9 F. Johnson, Persian and Arabic Diet. Compare Pharah, Pharaoh. 
30 Journ. Royal Asiatic Soc. xv. 198. 

II Josh. vii. 19. 12 Bunsen, Hist. Phil. i. 89. 
13 Josh. xv. 26. Iemima. 14 Gen. xiv. 5. 

w Layard, Nineveh, ii. 211. 13 Tacitus, v. 388. 

17 Numb. xxvi. 38. 

13 Josh. xvii. ; Numb. xxvi. 32. 



102 



SPIRIT-HISTORY OF MAN. 



AI-Ameda, Ela-Amida, Del-naod, Anbasa-Udem, Udedem (Adad and Adam 
the Sun), Elaljon, Ela-Samara (Shemir the Sun), Ela-Auda (El and Aud, 
Ad). 1 

The translation of proper names by the common colloquial language of the 
country where the name is found is later than the period of the composition 
of the word. Thus Grotefend remarks " Although many Pelasgic deity-names 
have a Phoenician origin, yet they are generally so transformed to suit the 
pronunciation of the Greek language that they may also be translated by it, 
but in a different sense from the original." 2 

The usual translations given to the Hebrew and other oriental names are 
not to be taken as their primitive meaning, but as a later interpretation of 
them. 

The sun-gods Ab, Ak, Am, Ar, As, Ad, El, An (On), Adag, Abel, Abak, 
Bacch or Baga, Amar, Asad, Sadi, Seth, Elon, Adan (Adonis), Abos, Ani, 
Amon, Nebo (Anab), Atal or Tal (Talus), Aban, Asar (Azar), Asam, Sam, 
Shem, Zom, Asab, Sabos, Sabi, Asaf, Asaph, Iah (As, las, Ah, Iah), Adad, 
Atat, Tat, Taut, Thoth, Asas, Abab (Abob, Obab), Apap, Epaph, Abel, Apel, 
Adam, Edom, Abam, Abar, Akar (Kur the Sun), Acal, Col, Cal (Calus), Asal, 
Ausel, Usil, Sal, Sol, Sel, Ahel, Helios, Elam, Ulom, Anam, Alad, Alar, Alor, 
Uller, Asan, San, Adar, Atar, Thor, etc., are the basis of the Old Testament 
nomenclature, and of that of the other nations extending from the Mediter- 
ranean sea to Bactria and India, Germany, Britain, Italy, Carthage, and 
Spain. 



LANGUAGE IN ITS EARLIEST PERIOD. 

"The first appearance of language is simple, artless, full of life, as the 
blood in the young body has rapid course. All words are short, monosyllabic, 
formed almost entirely with short vowels and simple consonants : the word 
material crowds itself quick and thick like blades of grass. . . . With every 
step, the loquacious language unfolds fulness and capability, but it works in 
the whole without me-asure and harmony. Its thoughts have nothing lasting, 
nothing steady ; therefore, this earliest language founds no monuments of the 
Spirit, and dies away like the happy lives of those oldest men without a trace 
in history. Numberless seeds are fallen into the soil, which make preparations 
in advance for another state of things." — Jacob Grimm, Ursprung der Sprache, 
p. 47. 

The Chinese, the Mon, and other Oriental languages are monosyllabic ; so 
is the Ottomi in America. 3 *In Hale's Dictionary of the Polynesian, the words 

1 Dillmann, in der Zeitschr. der D. M. G. vii. 341. 
g Grotefend, in der Zeitschr. der D. M. G. viii. 811. 
8 Gallatin, in the Journ. of the Am. Ethnol. Soc. vol. i. 



SUN-WORSHIP. 



103 



are with very few exceptions one and two syllables. Mr. Schoolcraft has 
observed, that, in the Chippewa, almost all the roots are of one or two sylla- 
bles. It is not unlikely that this original tendency of language to express it- 
self in short words, was at first assisted by the earliest alphabets, which were 
"syllabic," 1 and this probably led the earliest grammarians to reduce words as 
much as they could, to one-syllable roots, as in the Sanskrit. According to 
Von Tschudi, agglutination is very marked in the Kechua (in Peru). School- 
craft says of the principle of the American languages, " It is a fixed theory of 
language built on radices which retain the meaning of the original incremental 
syllables" 

1 Lepsius, Zwei Sprachvergl. Abh. 23, 24, 25, 37, 67, 77. Norris, in the 
Journ. of the R. A. S. xv. 5, 47, 48, 49. Compare Bopp's Sanskrit Grammar, 
p. 3. Seyffarth, Grammar Aegypt. pref. p. vii., 11, etc. Uhlemann, Hand- 
buch, 51, 70, 71, 120, 123, 124, ff. 131, 205. Sequoia Guess's Cherokee Sylla- 
barium, Schoolcraft, part ii. 228. 



CHAPTEE IY. 



FERE-WORSHIP. 

TV yovv irdura fioVKovcrav <p\6ya 

aldetad' frvanros 'HAlov. 

Sophocles, (Ed. Tyrr. 1425. 

Reverence the Jlame of the king Sun 
That feedeth all things. 

— — The life-bearing fire descends 

As far as the material channels. 

Chaldean Oracles. Cory, 258. 

The fire-heated idea has the first rank, 

For the mortal who approaches the Fire shall have light from God. 

Proc. in Tim. 65 ; Cory, 271. 

Sun-worship and fire-worship were closely connected 
with the worship of the Great Spirit, from the Gulf of Mex- 
ico to Canada. 1 The fire-worship belongs to all the American 
tribes. The lighting the New Fire at the feast of "first 
fruits " was in honor of the Sun. It was observed by the 
Southern tribes at the beginning of the first new moon after 
the corn became full-eared. The old hearth or altar was 
dug up and removed from the sacred square. A new one 
was formed by order of the chief priest. For two days an 
unbroken fast was maintained. On the evening of the 
third day, as the sun began to decline, the fires were extin- 
guished in every hut. The chief priest then kindled a fire 
by friction and placed it on the altar in the great circular 

1 J. Muller, 125. 



FIKE-WOKSHIP. 



105 



temple amidst acclamations. This festival was celebrated 
annually in July or August. The Cherokees said the Master 
of Breath gave the festival to the Indians as necessary to 
their happiness. 1 

The Creeks also worshipped the fire. 2 The Delawares 
were given to fire-worship. The Iroquois yearly celebrated 
the renewal of the fire 3 The Natchez worshipped fire in 
connection with the Sun-worship. In their Temple of the 
Sun the sacred fire burned continually. 4 In New Mexico 
the same custom obtained. 5 The Creeks, Cherokees, Choc- 
taws and the tribes related to them worshipped Loak- 
ishtohoollo-aba the Great Holy Fire of the heavens. He is 
the author of warmth, light and all animal and vegetable 
life. 8 The Muyscas and Mexicans kept the festival of the 
New Fire in honor of the Sun. 7 The fires were extinguished 
in the temple and all the private dwellings of the Mexicans 
at the festival of Xiuteuctli, the god of fire. It was held in 
August. 8 Xiuteuctli, " Master of the year," " Lord of 
vegetation," is the Sun as father of the gods. 9 Pacha-camac, 
the Supreme Deity of the Peruvians, has his "fire-nature ; " 
he is the life-inspiring Fire. 10 At the feet of the Mexican 
Tezcatlipoca are represented " a serpent and a heap of fire. 11 " 

When the Mexicans built a new house they called in their 
friends and neighbors to witness the ceremony of lighting 
the New Fire. 12 At the close of their great cycle, the Mex- 
icans lighted the New Fire at night by the friction of sticks 
when the constellation of the Pleiades reached the zenith. 
On the top of their Teocallis were two lofty altars on which 
fires were kept as inextinguishable as those of Yesta. There 
were said to be six hundred of these altars on smaller build- 
ings within the great temple of Mexico, which, with those 

I Squier, Serp. Symbol, 115. 8 Serp. Symb. 68. 

3 Schoolcraft, Iroquois, 37, in J. Muller, 70. 

4 Charlevoix, Nouvelle France, vi. 173. . 6 J. Muller, 54, 55. 
6 Adair, 80, 19. Squier, Serp. Symb. 112. 7 J. Muller, 54. 

* Squier, ibid. 113. 9 Ibid. 162. 10 J. Muller, 320, 368. 

II Codex Vatican, Lord Kingsborough, vi. 178. 12 Serp. Symb. 118. 



106 



SPIEIT-HISTOEY OF MAN. 



on the sacred edifices in other parts of the city, shed a bril- 
liant illumination over its streets through the darkest night. 1 

And the altars of all our city-guarding gods, of those above and those be- 
low, gods of heaven and gods of the forum, are blazing with offerings : and in 
different directions different flames are streaming upward, high as heaven, 
drugged with the mild unadulterated cordials of pure unguent, with the royal 
cake brought from the inmost cells. 3 

It was their custom to pass new-born infants through the 
fire. At the festival of the god of fire, a human victim was 
first plunged in the flame and instantly withdrawn, to be 
sacrificed alive in the usual way by the knife. 3 

At the great Haimic festival which the Peruvians cele- 
brated at the summer solstice, at the same time as the 
Cherokees, the fire used in the solemnities was given to the 
Inca priests by the hand of the Sun. The rays were con- 
centrated in a focus, and cotton set on fire. When it was 
bad weather, they were obliged to obtain it by the friction 
of sticks. For three days previous there was a general 
fast, and no fire was lighted in the dwellings. 4 The sacred 
flame was intrusted to the care of the Virgins of the Sun ; 
and if by any neglect it went out, the event was regarded 
as a calamity that boded disaster to the monarchy. 

The Indian tribes burn tobacco instead of incense as a 
propitiation to the Sun. The fire in the temple of Vesta 
was renewed every year by fire produced from the rays of 
the sun. 6 The Romans had their Vestal Virgins who kept 
up the sacred flame, and there were virgin priestesses of the 
Assyrian Artemis. 7 Among the Greeks, human victims 
were offered to Dionysus (the Sun) as they were to the He- 
brew Moloch. 

1 Prescott, Mexico, 72, 73. 2 ^Eschylus, Agamemnon, 88-98. 

3 Mexique, 28. 

The Peruvians sacrificed human beings, a child or beautiful maiden, on great 
occasions. — J. Muller, 103 ; Prescott, 105. A tribe of the Pawnees offered up 
human beings to the Great Star Yenus. — J. Muller, 53. 

4 Perou, 372 ; Prescott, 104. 5 Prescott, 107. 
6 Eschenburg, Manual, 429. 7 Movers, 404. 



FIEE-WOKSHIP. 



107 



Thou four-eyed Agni blazest as the protector of the worshipper. 1 

The fires being kindled, the two (priests stand by) sprinkling the clarified 

butter from the ladles, which they raise, and spreading the sacred grass (upon 

the altar). 2 

Agni, thine offering and thy glory and thy flames beam high. 3 
Blessed are ye holy men — in your sacred fires. 4 

The Yedas allegorically figure the Deity with a head of 
fire, and the sun and moon are his eyes. 5 

Homer, the Yedas, the laws of Manu and the Old 
Testament make frequent mention of fire-worship. The 
Sepharvites burned their children in fire to Adrammelech 
and Anammelech, the gods of Sepharvaim. 

Will Iahoh be pleased with thousands of rams, with ten thousand rivers of 
oil? Shall I give my firstborn for my transgression^ the fruit of my body for 
the sin of my soul ? 7 

And they have built the " High Places " of Tophet, which is in the valley of 
the son of Hinnom, to burn their sons and their daughters in the fire ; which I 
commanded not, neither came it into my heart (saith the Lord). 8 

Manassek " built again the high places which his father had broken down." 
And he caused his children to pass through the fire in the valley of the son of 
Hinnom. And he set a carved image, the idol which he had made, in the 
house of God (-'Elohim). 9 

Manasseh set up an image of Jupiter with four faces in 
the temple at Jerusalem.' Movers, in speaking of the in- 
fluence of the Phoenician religion on the Hebrews from the 
earliest times, says, " Jehova, here earlier adored as Moloch- 
Apis, was now Baal besides." 11 In Egypt the ox is sacred 
to Ptah, the god of fire, the Moloch or Great Spirit of the 
Egyptians.' 2 A holy bull, called Apis, was kept in his 
temple and venerated. 

Among the Old Israelites the image of Moloch was a 

I Wilson, Rig. Yeda, i. 82. 2 Wilson, ii. 278. 

3 Benfey, Samaveda, 294. 4 Nalas and Damayanti. 

5 Stevenson, Samaveda. 6 2 Kings, xvii. 31. 

7 Micah, vi. V. 8 Jeremiah, vii. 31, 32. 

9 2 Chron. xxxiii. 3, 6, 7 ; Levit. ix. 24. 

10 Suidas (Manasses), quoted by Movers, p. 542. B. C. 698-643. 

II Movers, Phonizier, p. 9. 12 Duncker, i. 50. 



108 



SPIRIT-HISTORY OF MAN". 



statue with the head of an ox, in whose outstretched hands 
children were laid and roasted by a fire heated in the idol. 1 
In Crete, Jupiter was represented in the form of a bull 
(Minotaur), the same as in Persian and Egyptian symbolism. 
The oxen of the sacred vessels of the Hebrew ceremonial 
will not be forgotten. They constituted an important part 
of the Hebrew symbolik. The idol of the Cretan sun-god 
or Zeus Talaios (Talos was the name of the Sun) is com- 
pared by Bottiger to the image of Saturn in Carthage and 
among the Old Israelites, in whose burning arms children 
were laid, and to whom in Crete children were sacrificed. 3 
The Carthaginians anciently sacrificed to Saturn the children 
of the first families of Carthage. While Agathocles besieged 
the city they immolated two hundred children chosen from 
the most illustrious families. 3 The story of Saturn devour- 
ing his own children is thought to refer to the practice of 
offering children in the fire to this Saturn-Moloch. 

TIvp heaTTora eaOue. 

" Fire Lord, eat," 4 
" For Iahoh your God is a consuming fire." — Deut. iv. M. 

The Phoenicians in great rnisfortunes, in war, drought 
or pestilence, offered up the best-loved child to Saturn. 
The king of Moab was besieged in his city by the allied 
armies of the kings of Samaria, Jerusalem and Adom, and 
reduced to the last extremity. In vain he had attempted 
a sally with seven hundred men for his preservation. 
" Then he took his first-born son who would be king after 
him and offered him up as a burnt-offering upon the wall " 
(in sight of the besiegers). " And there was great wrath of 
God against Israel ; they marched off and returned to their 
own land." 5 

1 Beyr, Annot. ad Selden Syntagm. 256, Munter, Rel. der Karthager, 9, in 
Movers, 379. 

2 Movers, 31. 8 Carthage, p. 23, Univers pitt. Afrique. 
4 Maxiraus Tyrius, in Movers, 328. Ezek. xvi. 20 ; xxiii. 37. 

6 2 Kings, iii. 27. Movers, 303. 



FIRE-WOESHIP. 



109 



The Phoenicians held that Cronos (Saturn) offered up 
his Only-Begotten son to his father Ouranos. 1 Abraham (a 
name of Saturn), in the Old Testament, prepares to offer up 
his only son as a burnt sacrifice to the Hebrew God. 

I will destroy him out of the midst of his people, for of his seed has he 
given to Moloch to defile my sanctuary. 2 

AYe find El-imelech and Ah-imelech, names of Hebrews. 
The first is El (God) and Moloch ; the second is Iah and 
Moloch. Elijah said, " Call ye on the name of your gods 
and I will call on the name of Iahoh : and the god that an- 
s were th by fire let him be God." 3 The Oriental God whom 
the Greeks name Dionysus, and who was first known to 
them through the Phoenicians (according to Herodotus), was 
originally Moloch, since the Arabian Dionysus-Urotal, with 
his fire-pillars, his sacrifices of men and children (the Libyan 
Dionysus Milichus with the ox-head), is no other than the 
fire-god. In Greece, the oldest Dionysus appeared as this 
fire and pillar god Moloch, to whom men and children were 
offered. 4 Offerings were made to Moloch as to a modifica- 
tion of the Tynan sun-god on Baal's altars, where was 
earlier El, then Jehova the consuming Eire. The worship of 
Malach, or Moloch (compare Malach-Bel, Malachi, Malchi- 
El and Malchi- Jab) had in the most ancient period united 
itself with that of El-Saturnus. 5 Melech is Camus and 
Ariel ; and is worshipped in conjunction with Bel-Saturn, 
the national god of the Semitic races. 6 Later, the Israelites 
swore by Jehovah and by Malcham (Moloch). 7 

The mountains quake at him and the hills melt and the earth is burned at 
his presence. 8 

The fire-god Ariel, worshipped by the Ammonites and 
Moabites, gave his name to Jerusalem, the Ariel ! Ariel ! 
of the prophet. 9 El eats up children, the Babylonian Bel- 

1 Sanchoniathon, A, vii. ; Cory, 14; 2 Levit. xx. 3. 

3 1 Kings, xviii. 24. 4 Movers, 372. 5 Movers, 317, 324. 

6 Movers, 358. 7 Zephaniah, i. o. 

8 Xahum, i. 5. 9 Movers, 323, 324, 337. 



110 



SPIKIT-HISTOEY OF MAN". 



Mithra changes to Moloch, Sol to Typhon the consuming 
heat. 1 The Egyptians worshipped Typhon with the usages 
of the Moloch worship. The Greek Dionysus was originally 
the fire-god Moloch. 2 To the Tyrian Baal children were 
offered in the character of Moloch the devouring Fire. 
The same is true of the Tyrian ITso(v) (Mars), called by the 
Egyptians Ohom and Moloch. 3 The old Phoenician and 
general Semitic chief deity, Bel-Saturn, assumes the charac- 
ter of Moloch ; his worship is connected with fire-worship. 
The old Canaanite deity Moloch was worshipped in remotest 
antiquity by the Canaanite races settled in Egypt, and in 
conjunction with the national deity of the whole Semitic 
race, Bel-Saturn. 4 Baal and Moloch are the two sides of 
the same deity. The Carthaginian, Libyan and Greek 
Dionysus is this same fire-god Saturn-Moloch. 

In Babylon the sun-god Bel was worshipped as the fire- 
god Moloch. 5 Moloch was the Sun. 6 Dionysus was both 
sun-god and fire-god. Baal-Ethan, Baal-Chon (Vulkan), is 
the Preserving, Baal-Adonis the Creative, and Baal-Moloch 
or Baal-Makar the Destroying Principle, according to Mo- 
vers. These are Saturn, Sol, and Mars, Winter, Spring and 
Summer Sun; and are parts of the conception of Baal. 
Kinck says, " Hephaestus (Vulcan) seems to mean the 
Divine Breath which inspired the earth-clod with the fire of 
life, like that Dragon of Life, Chronos, who produced the 
egg of the world." 7 

The Virginians kept up a perpetual fire in their temples. 8 

I straightway essayed the divination by fire on the blazing altars. 9 
"The seer . . . revolving in ear and thoughts without the use of fire:' 10 
And the gods no longer accept from us the sacrificial prayer, nor the fame 
of the thighs. 11 

I Movers, 300, 301. 2 Ibid. 372 ff. 

G Movers, Cap. ix. 4 Ibid. s Movers, 299. 

6 Grotefend, Inscription of the last Assyrian Babylonian King, p. 28. 

7 Rinck, i. 67 ; Movers, 150. 8 Serp. Symb. 128, 129. 

9 Antigone, 1010. 10 JEschylus, Septem contra Thebas. 

II Euripides, Ant. 1020. 



FIRE-WORSHIP. 



Ill 



And do the creatures of a day possess bright fire ? 1 
There too is the fire-wielding divinity the Titan (Sun) Prometheus. 2 
Saith the Lord (" Iahoh ") whose fire is in Zion, and whose furnace in Jeru- 
salem. 3 

These words (the ten commandments) the Lord spake unto all your assem- 
bly in the Mount, out of t lie midst of th e fire, of the cloud and of t he thick dark- 
ness, with a great voice. . . . And it came to pass, when ye heard the voice 
out of the midst of the darkness (for the mountain did burn with fire), that ye 
came near to me, all the heads of your tribes and your elders,: And ye said, 
Behold, the Lord our God hath showed us his glory and his greatness, and we 
have heard his voice out of the midst of the fire ; we have seen this day that God 
doth talk with man, and he liveth. Now, therefore, why should we die ? For 
this great Fire will consume us : if we hear the voice of the Lord our God any 
more, then we shall die. For who is there of all flesh that hath heard the 
voice of the living God speaking out of the midst of the fire, as we have, and 
lived? 4 

And the sight of the glory of the Lord was like devouring Fire. 5 

Here is fire-worship (Moloch, the Destining Fire) 
plainly enough. It is both fire-philosophy and fire-theology. 
It is the worship of the Divine Fire which is seen in Mex- 
ico, and among the Creeks and Cherokees in the United 
States ; it is the Persian and Hindu fire-worship. It is the 
Divine Fire of Pythagoras and the Chaldean Oracles. Jah, 
the God to whom the blood was an offering (Leviticus), as 
it was in Egypt and Central America, is the El-Moloch, the 
Saturn-Malach of the ancients in his character of " God of 
Life," — Acloni, Adonis, AdonyaA, Malchii^ and Malchijah. 
In his character of Cause of life, the bull (Apis), the twelve 
oxen of the " sacred sea," the cherubs are his symbolik ; 
and the first-born " that openeth the womb" holy to him as 
his sacrifice. Moses sees God in the burning bush. The 
lower orders adhered to the Apis-worship while Moses was 
engaged in the fire-worship on the mount. " Jehova spoke 
to you in Horeb out of the midst of the fire." 6 " Did ever 
people hear the voice of God speaking out of the midst of 



1 ^Eschylus, Prom. Bound, 253. 
8 Isa. xxxi. 9. 
6 Ex. xxiv. 17. 



2 Sophocles, ffidip. Col. 55. 
4 Deut. v. ; vi. 22-26. 
6 Deut. iv. 15. 



112 



SPIEIT-HISTORY OF MAN. 



the fire, as thou hast heard, and live." 1 " The Lord talked 
with you face to face, in the Mount, out of the midst of the 
fire." 2 "And the Lord said unto Moses, Take all the heads 
of the people and hang them up before the Lord against the 
Sun, that the fierce anger of the Lord may be turned away 
from Israel." 3 

The Sun had his chariot in Cyprus, in Hierapolis, and in 
the temple at Jerusalem ; and the Rhoclian Colossus corre- 
sponds on the one hand to the brazen statue of Sol-Talaios 
in Crete to which human sacrifices were made, on the 
other, to the idol of Moloch among the Carthaginians and to 
the gigantic statue of Eaal-Thureus in Babylon, mentioned 
by Daniel, before which the sacred fire flamed and human 
victims were offered amid the strains of a wild music. In 
later times, in Rhodes as well as in Phoenicia, Egypt, and 
other parts of Africa, on account of the summer heat, a man 
was annually offered up to Saturn. 4 In Deuteronomy, the 
Israelites were forbidden to let their children pass through 
the fire to Moloch ; but the fire ceremonial was continued 
as carefully as in India, Persia, Assyria, or Babylon. 
" JSTadab and Abihu offered strange fire before the Lord, 
which he commanded them not. And there went out fire 
from Iahoh and devoured them." " And the fire upon the 
altar shall be burning in it ; it shall not be put out ; and 
the priest shall burn wood on it every morning, and lay the 
burnt-offering in order upon it ; and he shall burn thereon 
the fat of the peace-offerings." "The fire shall ever be 
burning upon the altar; it shall never go out." 5 

The Tyrian Baal or Hercules was worshipped as the 
fire-god Moloch. On his altars the eternal fire was kept 
up : irrestincta focis servant altaria flammse, sed nulla ef- 
figies, simulacrave nota Deorum. 6 " They keep altars of 
flame with unextinguished fires, but no effigy or known 
images of the gods." This is the " Sacra Herculis " carried 

1 Deut. iv. 33. 2 Deut. v. 4. 3 Numb. xxv. 4. 

4 Movers, 25. 5 Levit. vi. 12, 13. 6 Silius, iii. 30 ; in Movers 401. 



FIRE-WOESHIP. 



113 



from the Ariel of the temple at Tyre to the Tyrian colonies. 
" It is evident that in Tyre, in the temple of Heracles-Baal- 
samim, a perpetual fire was preserved, from the account of 
Herodotus that the emerald-pillars lighted the sanctuary at 
night, which is only supposable if the fire flamed upon the 
altar, and its glare was reflected by the pillar. The worship 
here was without an image." 1 The fire-worship in the 
Hercules temple at Gades was, according to the Phoe- 
nician custom, imageless. 2 Kothing but the pure fire as a 
symbol of the Divinity was used by the Assyrians at one 
period. So, in India, the fire on the altar is the symbol of 
Agni, the Fire-essence of the Hindu Soul of the World. 

For ye saw no manner of similitude in the day when the Lord spake unto 
you in Horeb out of the midst of the fire. 3 

And the Lord spake unto you out of the midst of the fire : ye heard the 
voice of the words, but saw no similitude, only a voice. 

These words the Lord spake unto all the assembly, in the mount, out of 
the midst of the fire. 

The Lord talked with you face to face in the mount, out of the midst of 
the fire. 

For who is there of all flesh that hath heard the voice of the living God 
speaking out of the midst of the fire as we have, and lived ? 

For it came to pass, when the flame went up towards heaven from off the 
altar, that the Angel of the Lord ascended in the flame of the altar .... 

And Manoah said unto his wife, We shall surely die, because we have seen 
God. 

Astrochiton Heracles, King of fire, Chorus-leader of the world, Sun, 
Shepherd of mortal life, who castest long shadows, riding spirally the whole 
heaven with burning disk, rolling the twelve-mouthed year the son of Time, 
thou performest orbit after orbit. Nonnus, xl. 369. 

Hie Assyrian armies were always accompanied by the 
Magi carrying the Fire, the visible presence of the Deity, 
in which the idols of the conquered nations were consumed. 
Smoke or fire pillars preceded the Assyrian armies ; 4 and in 
the exodus from Egypt the Lord went before the Israelites 
" a cloud by day and a pillar of fire by night." " In the 

1 Movers, 401. 2 Movers, 76. 3 Deut. iv. 15. 

4 Movers, TO, 339, 340; Isaiah, xiv. 13, 31 ; Jer. i. 13, 14, 15. 
8 



114 



SPIRIT-HISTORY OF MAN. 



daytime also he led them with a cloud, and all the night 
with a light of fire." 1 Nergal-Sarezer, the Chaldean chief 
of the Magi (Eab Mag), accompanied the Chaldean armies. 2 
Agni, " the Divine Fire," the Hindu deity, is the Sun ; 3 
fire and sun being the same. 4 The sun's heat or fire is as 
prominent as light in its influence upon Nature, as a cause 
of life. Hence, while the American Indians are almost 
universally sun-worshippers, they worship also the creative 
power of fire. The phrase " Sun my Creator" occurs in the 
prayers of the Cherokees. 6 The fire is to the Persian the 
visible symbol of Ormuzd ; the more brilliant, so much the 
purer and more deserving of worship. Ormuzd is Light. 
Where fire is, there is light, and, therefore, Ormuzd is in 
the fire. 6 

The Assyrian and Persian coins have flaming fire-altars 
upon them. The fire ceremonial among the American In- 
dians was performed by the inhabitants of the cabins at the 
lighting of the New Fire. It was the same in Peru and 
Mexico. In ancient Italy the head of the family performed 
the functions of priest. It was the same anciently among 
the Yedic peoples who dwelt upon the Indus. At the 
same time, we find a high priest in Mexico, in Peru, among 
the southern tribes of the United States, 7 as well as in 
Rome, Assyria, Babylon (Rab Mag), and at Jerusalem, 
whose office was to preside over the public celebration of 
religious rites. It is said that the Old Canaanites had no 
order of priesthood, except where the worship of the fire-god 
Moloch existed. 8 A deity whose idea (image) is the pure, 
holy fire, cannot be approached by common men : he re- 
quires a priest-caste. "Now, therefore, why should we die ? 
for this Great Fire will consume us : . . . for who of all 



1 Ps. lxvii., 14; Ex. xiii. 21. 2 Movers, 70. 

8 Wilson, Rig Veda Sanhita, ii. 143. 4 Wilson, ii. 133. 

6 Serp. Symb. 68 ; see J. Miiller, 108, 116, 117. 
6 Ersch and Gruber, Lex. 329. 7 Adair, 19, 81. 

8 Movers, 358—360. 



FIRE-WORSHIP. 



115 



flesh, has heard the voice of the living Elohim speaking 
out of the midst of the fire, as we have, and lived. 1 " 

Ye shall kindle no fire throughout your habitations on 
the Sabbath day. 2 

The Ojibway Indians kept the sacred fire always burn- 
ing. 3 In Sanskrit, As means " life ;" in Hebrew, Aesh means 
fire. An Ojibway addressed Tanner thus : In future let no 
more the fire in thy hut go out. In summer and winter, 
by day and by night, in storm and calm weather, thou wilt 
remember that the life in thy body and the fire upon thy 
hearth are one and the same thing. Let thy fire go out, 
and at once thy life is extinguished. 4 

Yea, the light of the wicked shall be put out. 

And the spark of his fire shall not shine. (Job xviii. 5.) 

The same Spirit (" Purusha ") which is in the Sun rests 
also in the heart. 6 

Agni, as Yama, is all that is born ; as Yama, all that will be born. 

"Although a man is risen to pursue thee and to seek thy soul, yet the soul 
of my lord shall be bound in the bundle of the living with Jahoh, thy Elohi 
(thy God) ; and the soul of thine enemies shall he sling out in the middle of the 
hollow of a sling. 6 

In living beings slumbers the God (First Cause) under the 
name Purusha, and under the form of the living soul. 7 In 
the Hindu philosophy, " The souls issue from the Soul of 
the "World and return to it as sparks to the fire." 8 The 
Sun is the soul of all things ; all has proceeded out of it, 
and will return to it. 9 

Man is born unto trouble as the sparks fly upward. 10 

Saturn dwells in the seventh heaven, in a high, well 
guarded castle, the type of the tower of Babel. 11 He is, 

1 Deut. v. 23, 24, 25, 26. 

3 Exod. xxxv. 3. 8 J. Muller, 55. 

4 Ibid. 5 Wuttke, ii. 312; Maitraj Upanishad. 
6 1 Samuel, 25—29. See Movers, 180. 

T Bhagavat Purana, vii. 14, 37, 38, Wuttke, ii. 328. 

6 Duncker, vol. 2, page 162. 9 Wuttke, ii. 262. 

10 Job, v. 1. 11 Movers, 154, 259. 



116 



SPIRIT-HISTORY OF MAN. 



therefore, among the Phoenicians and Chaldeans like Jao 
(Jah) called " He who is over the seven heavens," just as 
the Jews related that God had his throne in the seventh 
heaven in a castle of fire. The hook of Henoch says, " I 
strode forwards until I came to a wall built of stones of 
crystal. A trembling flame surrounded it which began to 
inspire me with dread. Into this trembling flame I trod 
and approached a spacious abode which was also built of 
crystal. The walls and the pavement were of crystal, as 
was also the foundation. Its roof had the look of stars 
moving with impetuosity and with shining lightnings, and 
under them were cherubs of fire. A flame burned round 
about the walls, and their portal blazed with fire. As I 
entered this abode, it was hot as fire and cold as ice. 

" And lo ! there was another spacious dwelling, whose 
every entrance stood open before me, erected in a tremb- 
ling flame. Its pavement was of fire, above were lightnings 
and moving stars, while its roof showed a blazing fire. 
Attentively I regarded it, that it contained an elevated 
throne, in appearance like the ring while its circuit re- 
sembled the circle of the radiant sun. Below, streams of 
burning fire poured out from this mighty stream ; to look 
on it was impossible. One Great in glory sat there- 
on, his garment more brilliant than the sun and whiter 
than snow. No angel could penetrate to look upon his 
countenance the Glorious and Beaming. Also could no 
mortal look upon him. A fire glared round about him. A 
fire also of great compass mounted continually up from 
him, so that no one of those about him could approach him 
among the myriads in his presence. 1 

Ezechiel and Daniel give the personality of God in a 
manner that irresistibly leads one to think of the descrip- 
tion of Saturn's castle of flame in the seventh heaven. 
" And I looked, and behold a whirlwind came out of the 
north, a great cloud and a fire infolding itself, and a 

1 Book of Henoch, 14, v. 10 ff. ; Movers, 260. 



FIKE-WORSHTP. 



117 



brightness was about it, and out of the midst thereof as the 
color of amber, out of the midst of the fire . . . And 
above the firmament (of the color of the terrible crystal 
that was over their (the cherubim) heads was the like- 
ness of a throne, as the appearance of a sapphire stone : 
and upon the likeness of the throne was the likeness as the 
appearance of a man above upon it. And I saw as the 
color of amber, as the appearance of fire round about with- 
in it ; from the appearance of his loins even upward : and 
from the appearance of his loins even downward, I saw as 
it were the appearance of fire and it had brightness round 
about it." 1 " The Ancient of days did sit, whose garment 
was white as snow, and the hair of his head like the pure 
wool ; his throne the fiery flame, his wheels, burning fire. 
A fiery stream issued and came forth from before him ; 
thousand thousands ministered unto him, and ten thousand 
times ten thousand stood before him." 3 

1 Ezechiel i., 4, 22, 26, 27. 2 Daniel, vii. 9. 10. 



* 



CHAPTER V. 



LIGHT. 

The Oumas, a tribe affiliated to the Natchez, believed 
that the Supreme Being resides in the Sun, and that he de- 
serves to be revered in that vivifying orb as the Author of 
Nature. The Creeks and all the tribes visited by Bartram 
seemed to believe in a Supreme God or Creator of whom 
the sun was the recognised symbol. He was called by 
names which signify " the All-pervading Spirit" the Giver 
and Taker away of breath, the Soul and Governor of the 
Universe. 1 The Indians of the Upper Orinoco worship a 
being " who regulates the seasons and the harvest," the of- 
fice of the Celestial Sun. 2 In Mexico, the heroes who fell 
in battle or in sacrifice passed at once into the presence of 
the Sun, whom they accompanied in his bright progress 
through the heavens. The Mexican heaven was made up 
of light, &c. "The wicked" (comprehending the greater part 
of mankind) were to expiate their sins in a place of ever- 
lasting darkness. 3 A remarkable festival was celebrated at 
the termination of the great cycle of fifty-two years when 
the sun was to be eifaced from the heavens, the human 

1 Serp. Symb. 153. 

2 Ibid, quotes Humboldt, Personal Nar. 273. 

3 Prescott, i. 62, 63. 



» 



LIGHT. 



119 



race from the earth, and the darkness ot chaos was to settle 
on the world. " The cycle ended in the latter part of De- 
cember ; and 3 as the dreary season of the winter solstice 
approached, and the diminished light of day gave melan- 
choly presage of its speedy extinction, their apprehensions 
increased. On the arrival of the five " nnlncky " days 
which closed the year, they abandoned themselves to des- 
pair. They broke in pieces the little images of their house- 
hold gods in whom they no longer trusted. The holy fires 
were suffered to go out in the temples, and none were 
lighted in their own dwellings." On the evening of the 
last clay a procession of priests moved to a mountain two 
leagues from the capital, carrying with them a victim for 
the sacrifice, ai\d an apparatus for kindling the Xew 
Fire. At midnight, when the constellation of the 
Pleiades approached the Zenith, the Xew Fire was kindled 
by the friction of the sticks placed on the wounded breast 
of the victim. As the light streamed up to heaven, shouts 
of joy and triumph burst forth from the countless multi- 
tudes who covered the hills, the terraces of the temples, 
and the housetops, with eyes anxiously bent on the mount 
of sacrifice. Couriers with torches lighted at the blazing 
beacon, rapidly bore them over every part of the country ; 
and the cheering element was seen brightening on altar and 
hearth-stone, for the circuit of many a league, long before 
the Sun, rising on his accustomed track, gave assurance 
that a new cycle had commenced its march, and that the 
laws of nature were not to be reversed for the Aztecs." 1 

The Phoenician and Chaldean worship of Baal and all 
the host of heaven, the astral worship among theToltecs and 
the Peruvian adoration of the Sun, Moon, and the brilliant 
host of stars as dispensers of light, heat and life, 2 point to 
the worship of Light. The Creeks, Cherokees, Choctaws 
&c. worshipped the Supreme Holy Spirit of Fire who resides 

1 Prescott, i. 126, 127. 2 Mexique, 367. 



* 



120 



SPIEIT-HISTOEY OF MAN. 



above the clouds, and on earth amongst unpolluted people. 
He is the author of warmth, light, and all animal and 
vegetable life. 1 

The Peruvians determined the period of the equinoxes 
by the help of a solitary pillar or gnomon placed in the 
centre of a circle which was described in the area of the 
great temple, and traversed by a diameter that was drawn 
from east to west. When the shadows were scarcely visible 
under the noontide rays of the sun, they said that " the god 
sat with all his light upon the column." 1 

In the Edda, the stars are sparks of fire out of Muspellheim the world of 
fire and light. 3 

In Mexico, we find the adoration of the Morning Light. 
Tlavizcalpantecutli was the god of Morning or of the Light, 
when the sign of the morning twilight or the crepusculum 
arises, which they say was created before the sun. 4 Tlaviz- 
calpantecutli is the star Yenus, the first created light before 
the deluge. They say that it was fire, or a star : it was 
created before the Sun. He is god of the Morning (Lucifer), 
when it begins to dawn. He is also the Lord of the Twi- 
light on the approach of Night. It was properly the first 
light which appeared in the world. 6 

Fshas, daughter of heaven, diffuser of light ... at thy rising the soaring 
birds no longer suspend their flight. 

Auspicious Ushas has harnessed (her vehicles) from afar, above the rising 
of the Sun: and she comes gloriously upon man with a hundred chariots 
(of light). 

Bringer of good she lights up the world. 

Inasmuch, bringer of good, as thou dawnest, the breath and life of all rest 
in thee : diffuser of light, come to us with thy spacious car ; . . . Ushas since 
thou hast to-day set open the two gates of heaven with light. 

Ushas come by auspicious ways from above " the bright," of the firmament : 
let the purple cows (=clouds, the vehicles of the morning) bring thee to the 
dwelling of the offerer of the Somajuice. 6 

1 Serp. Symb. 112. * Prescott's Peru,i. p. 126. 

3 Grimm, Deutsch. Myth. ii. 685. 

4 Cod. Vat. Lord Kingsbor. vi. 204. 

5 Cod. Telleriano Remensis, ibid. vi. 126. 
• Wilson, Rik Veda. 



LIGHT. 



121 



Thou, Ushas, dispersing the darkness, illuminest the shining universe with 
thy rays. 

Her brilliant light is first seen towards (the east) ; it spreads and disperses 
the thick darkness : she anoints her beauty as the priests anoint the sacrificial 
food in sacrifices : the daughter of the sky awaits the glorious sun. 

Aswins, who have sent adorable light from heaven to man, bring us 
strength. 

Ushas, endowed with truth, who art the sister of Bhaga, the sister of 
Varuna, be thou hymned first : 

Mother of the gods, rival of Aditi, illuminator of the sacrifice, Mighty 
Ushas, shine forth ; approving of our prayer, dawn upon us. 

Unimpeding divine rites, although wearing away the ages of mankind, the 
Dawn shines the similitude of the (mornings) that have passed, or that are to 
be, forever ; the first of those that are to come .... 

Born in the eastern quarter of the spacious firmament, she displays a 
banner of rays of light. Placed on the lap of both parents (Heaven and Earth) 
filling them (with radiance), she enjoys vast and wide -spread renown. 

She goes to the west as (a woman who has) no brother, to her male re- 
latives; and like one ascending the hall (of justice) for the recovery of pro- 
perty : and, like a wife desirous to please her husband, Ushas puts on becom- 
ing attire, and smiling as it were, displays her charms . . . 

Ushas, dispersing the darkness with the rays of the sun, illumines the 
world like congregated lightnings. 

Of all these sisters who have gone before, a successor daily follows the one 
that has preceded. So may new dawns like the old, bringing fortunate days, 
shine upon us with blessed affluence . . . 

This youthful (Ushas) approaches from the east : she harnesses her team of 
purple oxen. Assuredly she will disperse the darkness, a manifest sign (of 
day) in the firmament: the (sacred) fire is kindled in every dwelling. 1 

The Deity being regarded as the purest Light, received 
the name of the planet Saturn. 2 

In the eighth century after Christ, the Mahavira Cheritra, 
a Hindu drama by Bhavabhuti, opens with an address to 
the Supreme Light, the One and indivisible, pure, eternal 
and invariable God. 3 

White-shining Agni who is possessed of manifold light, the extinguisher of 
the dawn. 4 

The golden-haired Agni is the agitator of the clouds when the rain is 

1 Wilson, Rigv. i. 237, 239, 129, 130, 131 ; ii. 8 ; i. 300 ; ii. 10, 13. 

2 Movers, Phon. 271, 317. 3 Wilson's Hindu Drama, 325. 
4 Wilson, Rigv hymn 69. 



122 SPIRIT-HISTORY OF MAN. 

poured forth, and, moving with the swiftness of the wind, shines with a bright 
radiance. 1 

The thousand-eyed, all-beholding Agni drives away the Rakshas. 2 

Dissipate the concealing darkness; show us the light we look for. 3 

The divine Savitri travels by an upward and by a downward path: deserv- 
ing adoration, he journeys with two white horses : he comes hither from a 
distance, removing all sins. 

His white-footed coursers, harnessed to his car with a golden yoke, have 
manifested light to mankind. Men and all the regions are ever in the presence 
of the divine Savitri. 

Three are the spheres ; two are in the proximity of Savitri, one leads men 
to the dwelling of Yama. 

The gold-handed, all-beholding Savitri travels between the two regions of 
heaven and earth, dispels diseases, approaches the sun, and overspreads the 
sky with gloom, alternating radiance. 4 

The regal Varuna of pure vigor, (abiding) in the baseless (firmament), 
sustains on high a heap of light, the rays are pointed downwards, while their 
base is above ; may they become concentrated in us as the sources of existence. 

Thou who art possessed of Wisdom shinest over heaven and earth and all 
the world. 3 

Indra's heaven is illuminated by a light a thousand 
times more brilliant than that of the sun. 6 In the Old 
Arian religion, the light had its abode not in the regions of 
Air, but beyond, in the illimitable space of Heaven. It is 
not united with the Sun, but independent of him — an eter- 
nal power. Between this world of light and the earth lies 
the realm of Air, in which deities govern, in order to keep 
clear the path of the light to earth, and to assist the run- 
ning of the heavenly waters which also have their home in 
the world of light. 7 

Where is the way where the light dwelleth? and darkness, where is the 
place thereof? 

That thou shouldst know the path to the house thereof. (Job xxxviii. 
19, 20.) 

I form the light, I create the darkness. (Isaiah xlv. 7.) 
Thou makest darkness, and it is night. 

1 Wilson, i. 402. 2 Ibid. 204. 

3 Ibid. 223. 4 Wilson, 98, 99. 

5 Ibid. 62, 67. 6 Inde, 196. 

T Roth, Die hochsten Gotter der arischen Yolker. 



LIGHT. 



123 



"Who covereth himself with Light as with a garment. 1 

JEther, that diffusest thy common Light ! 2 

Tins eternal and unapproachable in which the Aclityas 
rest and of which their essence is composed, is the heaven- 
ly light. Like the effulgent iEther of the old Greek na- 
ture-philosophy, which Aristotle says the ancients prior to his 
time regarded as something Divine in its nature, this Light 
fills the space of heaven and is the life-giving principle 
which Creation possesses. The Adityas, the gods of this 
Light, are by no means the same as the heavenly bodies ; 
they are neither sun nor moon, nor stars, nor the morning 
dawn, but, as it were behind all these visible appearances, 
the eternal carriers of this Light-vitality. 3 

But do thou, heaven-born Light, restrain her. Euripides, Medea, 
1257. 

King Agamemnon is come, bringing a light in darkness. ^Eschylus, 
Agamemnon, 523. 

And the glory of the God of Israel came from the way of the east, and the 
earth shine d with his glory. 4 

God came from Teman and the Holy One from Paran. Selah ! 

His glory covered the heavens . . . And his brightness was as the light . . . 

Before him went the pestilence, and burning coals went forth at his feet. 5 

The Sun and Moon stood still in their habitations : at the sight of thine 
arrows they went and at the shining of thy glittering spear. 6 

'Efcet yap o rjAiaicbs KOffjxos na\ rb oKov <pws. 

For there is the sunworld and the entire light. 7 

And the light dwelleth with him. 8 

Out of Zion the perfection of beauty God hath shined. 9 

The Lord is my light and my salvation. 10 

The Lord came from Sinai and rose up from Seir (Oseir-is) unto them ; he 
shined forth from mount Paran, and he came with ten thousands of saints. 11 

In the later invocations of the Persians is found : " 1 

1 Ps. 104. 3 Prometheus Bound, 1095. 
3 Roth, Ibid. 4 Ezech. 43, 2. 

6 Habakkuk, iii. 3, 4, 5. At the feet of Tezcatlipoca, a serpent and heap 
of fire were represented. 

6 Ibid. iii. 7 Procl. in Tim. 264; Cory, 266. 

8 Daniel, ii. 22. 9 Ps. 1. 2. 10 Ps. 27. 

11 Deut. 33, 2. Ail-Paran, Gen. xiv. 6. Compare Varna, the Yarani, Yaruna. 



124: 



SPIEIT-HISTOKY OF MAN. 



praise the Creator Ahura-mazda the shining." " I praise the 
Holy Word the very shining ! " 1 

Jove, our Sire, blast by thy thunderbolt. Thine invincible arrows also, 
Lord of Light, from the golden-twisted horns of thy bow. 2 

Through the brightness before him were coals of fire kindled. 

Jehovah thundered from heaven and Elion uttered his voice. 

And he sent out arrows and scattered them ; lightning and discomfited 
them. 3 

God of the silver 4 bow who with thy power 

Encirclest Chrysa, and who reign'st supreme 

In Tenedos and Cilia the divine, 

Sminthian Apollo ! If I e'er adorn'd 

Thy beauteous fane, or on thy altar burned 

The fat 5 acceptable of bulls or goats, 

Grant my petition .... The god 

Down from Olympus 6 with his radiant bow 

And his full quiver o'er his shoulder slung 

Marched in his anger .... 

Gloomy he came as night ; sat from the ships 

Apart and sent an arrow . . . 

Mules first and dogs he struck, but at themselves 

Dispatching soon his bitter arrows keen, 

Smote them. Death piles on all sides blazed. 

Nine days throughout the camp his arrows flew. — Cowper, Iliad. 

The punishments of Yarnna are especially sickness and 
death. The power over these was later given over to 
Yama. Thus the restless play of the mythus may be traced 
for centuries. 7 

Light excelleth darkness. 6 

While the Sun, or the Light, or the Moon, or the Stars be not darkened. 9 

1 Duncker, ii. 359 ; Spiegel, Vendidad, p. 246, 263. 

2 Sophocles, (Ed. Tyr. 202. Transl. Buckley. 

3 2 Sam. xxii. ; Ps. xviii. 4. 

1 "of the golden bow," in Pindar, 01. xiv. 

5 irioua nypia ; All fat is the Lord's. Levit. iii. 16. Elapol, 1 Chr. viii. 12 # 

6 "The Mount of Assembly in the furthest sides of the north. Isaiah 
xiv. 13. 

7 Roth, Zeitschr. der D. M. G. vol. 4; ibid. Die hochsten Gotter der 
arischen Volker. 

8 Eccl ii. 13. 9 Eccl. xii. 2. 



LIGHT. 



125 



The Lord is my light ! 1 

Light is sown for the righteous. 2 

For with Thee is the fountain of life ; in thy light shall we see light.* 

In Babylon the feast of the sun-god was probably cel- 
ebrated on the first day of the week ; for the division into 
weeks in honor of the Planets was common to the Baby- 
lonians, Egyptians, Carthaginians and other ancient nations. 
The seventh day among the Egyptians and Chaldeans was 
sacred to Phainon (the Everlasting, Saturn). 4 The Persian 
religion and the Hindu Yedas and the Egyptian division 
into seven chief deities are so many additional proofs how 
wide spread. was the notion of Light descending in seven 
rays to or through the sun, moon and five great planets. 
The seven Amshaspands of Persia and the Adityas of 
India have the names of sun-gods. " Next the throne of 
Ahura-mazda are placed six spirits who sit on golden 
thrones like himself. They are called the good rulers, the 
wise, the holy immortals." They are the archangels of the 
Bible. 

The Egyptian Pimander says : " He has then formed 
seven agents who keep the material world in the circles." 5 
" We know from Dion Cassius that the custom of assigning 
a day of the week to the Sun, Moon and Planets arose in 
Egypt, where the number seven was held in great rev- 
erence." 6 The week was a most ancient division of time 
taken from the four quarters of the moon. The days were 
early named after the planets in India, Egypt and Greece. 
The Therachites had this division ; and the account of the 
Creation in the Bible is written according to it. 7 Among 
the ancient Egyptians the hierogrammat was required to 
understand the order of the Sun, Moon and the five 

1 Ps. 27- 1. 2 Ps. 97. n. 

3 Ps. 37. 9. 

4 Munter, Bab. 66 ; quotes Lydus de Mensibus, 25. 

6 Champollion, Egypte, 141 ; See Lepsius, Berlin. Ak. 1851. 

8 Kenrick, i. 283. * Friedlander, 111, 112. 



126 



SPIRIT-HISTORY OF MAN. 



Planets. 1 The Babylonians worshipped these as superior to 
the twelve Great Gods. The Jews and Chaldeans believed 
in seven heavens. Layard says that " the seven disks " on 
the Assyrian monuments " are the seven great heavenly 
bodies." 

According to the Babylonian philosophy, the divine in- 
fluence descended from the sphere of light in seven rays in 
the Sun, Moon and five Planets. These seven planet 
deities received adoration as the sacred seven highest gods ; 
and the sacredness of the number remained long after these 
gods had become archangels, and had waned in the regard 
of the Hebrews. In Exodus xxv. and Numbers viii. we 
find a candlestick with seven lamps. In Zachariah we have 
"a candlestick with seven lamps," and a "stone with seven 
eyes." "They are the eyes of the Lord which run to and fro 
throughout the whole earth." 3 

The Egyptian religion was closely connected with the 
worship of the stars. Upon their sculptures appear figures 
of personified stars or Spirits of the Stars (a man with a 
huge star in his middle). All this is found again among 
the Chaldees. The Sabian idea is that the world is an in- 
termediate kingdom between the realms of light and dark- 
ness, ruled by the spirits of the twelve Zodical signs, and 
the seven (the Sun, Moon, and five Planets). 3 According 
to the learning of the Egyptians the nature of God is fire, 
and its first immediate emanation is the ineffable Light, 
that spiritualized, pure Light, which, in the philosophy of 
Babylon, was regarded as the First Cause of all things and 
called " the Father " {irarrjp). 

In the Hindu philosophy, the First Cause (Tad) 
opened his eyes out of which sprung a brilliance of light, 
and from this light came the sun. 4 Brahma, by whom all 

1 Kenrick, i. 276. 8 Zach. iii. iv ; 2 Chron. xvi. 9. 

3 Gesenius, Jesaia ii. 335, 529. 

4 Wuttke, ii. 295. Thou hast prepared the Light and the Sun. — Ps. 74, 16. 



LIGHT. 



127 



things receive light, who lets the sun and stars shine with 
his light. 1 The Light was to the reflecting minds of antiquity 
something higher, subtler, purer, nobler, than the orbs or 
beings whose essence it was. It was regarded as the First 
Light — the First Cause of all Light, of which the San 
was a secondary cause, an inferior agent receiving his 
powers from the Supreme Light of all light. 

"HAtov Qehu fx^yicrrov av£<pK}vev € 5 | kavTov iravra o/jlolov eaurw. 2 
The Sun, the Greatest God, he uttered out from himself, in all things like 
himself. 

The doctrine of the emanation of all creation out of 
the Godhead is one of the oldest theories of Religion. It 
is found in all ancient religions in which Sabaism 
was prominent. Hence all these religions were Light-re- 
ligions ; for the human mind could only picture the 
Deity to itself as the purest light. Not merely the cor- 
poreal world, but the world of spirits were considered 
emanations of the Godhead. Hence the Chaldean must 
believe the soul to be immortal. 3 The defunct is seen in 
the Egyptian representations addressing a prayer to the 
God of Light coming from heaven, whose eyes illumine 
the material world and dissipate the darkness of the night. 
In the picture which follows this prayer, souls and men 
are depicted adoring a luminous disk. 4 

From the sphere of light, the divine influence (Light) 
descended in seven rays, in the Sun, Moon and five 
Planets. Iao of the Chaldeans was the '"Etttclktl^^ the 
seven-rayed God. 

In it (the Word) was life, and the Life was the Light of men. 5 

" He (John) was not the Light, but came to bear witness of the Light. 

The true Light was that which lighteth every man that cometh into the 

world." 

It was in the world, and the world was made through it. And the Light 
shineth in Darkness, and the Darkness perceived it not. 6 



1 Wuttke, ii. 324. 2 Julian. 

4 Egypte, Univers pitt. 125. 
6 Ibid. 



3 Munter, Babykmier, 88. 
5 John, i. 



128 



SPIRIT-HISTORY OF MAN. 



We have followed mankind in their advance from the 
worship of the powers of nature and spirits up to a Great 
Spirit, the Supreme Being whose symbol is the holy lire. 
While in the preceding chapter Fire was "the life" in 
this " the Light is the Life of men." 

I am the Light of the world. 1 

In the Creed, Christ is called "Light of Light, very 
God of very God," to denote his con-substance with " the 
Father." The Word (Logos), the Father and the Holy 
Spirit have one essence — Light ! 



1 John, ix. 5. 



CHAPTEE VI. 



COSMOGONY. 

Here dwelt men whom kindred Aion saw, sole contemporaries of an eternal 
world.— Nonnus xl. 430, 431. 

In Florida Aguar was worshipped as the Creator of all 
things, who dwelt in the heaven whence the water and all 
good things come. 1 

The Hindus regarded the Sun as the source both of 
water and light. "From the Sun comes rain." 2 "The 
Sun pours out water." 3 " The waters are collected in the 
Sun." 4 

Tanunapat whom the deities Mitra, Varuna, and Agni worship daily thrice 
a day, render this our sacred rain-engendering sacrifice productive of water. 

Those waters which are contiguous to the Sun, and those with which the 
Sun is associated be propitious to our rite. 

I invoke for our protection the Celestial, well-winged, swift-moving, ma- 
jestic (Sun) who is the germ of the waters, the display er of herbs, the cher- 
isher of lakes, replenishing the ponds with rain. 

Agni abiding in the waters Agni immortal sustainer of the universe 

manifested, as it were, in the womb of the waters. 5 
Jove rained all night. 6 
Iahoh sits king upon the floods. 7 
He waters the hills from his chambers. 

Who lays the beams of his chambers in the waters. — Ps. 104. 
"He thrones in the water. 

1 Nunez, quoted by J. MiiUer, 119. 2 Wuttke, ii. 347. 3 Ibid. 2657 
4 Wilson, Eigv. i. 57. 5 Ibid. i. 57; ii. 144; i. 58, 119, 177. 

6 Odyssey, xiv. 457. 7 Ps. xxix. 8 Wuttke, ii. 266. 



130 



SPIRIT-HISTORY OF MAN. 



I would look to El 
And to Elohim commit my cause ; 
Who gives rain upon the earth, 
And sends water upon the fields. — Job v. *7, 10. 1 
Covered with watery drops in the heavens and shining with the light of 
the water- collecting (Sun). Stevenson, Samaveda, p. 218. 

All the starry worlds are considered as spirits and gods 
which have emanated from the original Light, the central 
Sun of Spirit, the Persian Light-water, Arduisir. 2 

"Descend, Soma, with that stream with which thou lightedst up the sun; 
do thou descend and send water for the use of man. Become to us the Puri- 
fier of the mind, thou that art manifested in a thousand streams." — Steven- 
son, Samaveda, pp. 188, 224. 

Soma, a Life-ocean spread through All, thou fillest creative the sun with 
beams. 3 

They have termed the five-footed twelve-formed parent Purishin (the Sun 
as the source of rain). 

The even-fellied, undecaying wheel, repeatedly revolves : ten, united on 
the upper surface, bear (the world) : the orb of the Sun proceeds invested 
with water, and in it are all beings deposited. — Wilson Rigv. II. 129 — 131. 4 

The smooth-gliding wafters (of the rain, the solar rays) clothing the waters 
with a dark cloud ascend to heaven : they come down again from the dwell- 
ing of the rain and immediately the earth is moistened with water. — Wilson 
Rigv. II. 143. 

The ancients regarded Light as independent of the sun. 5 
In the first chapter of Genesis, the light begins three days 
before the sun is created. Aurora brings the light to im- 
mortals and to men. 6 

By what way is the light parted, the east wind scattered over the earth ? — 
Job, xxxviii. 24. 

1 Schmid ; Noyes. 

2 Encycl. Americana, vi. 56*7. Ardisur or Arduisur is the Persian angel 
of the waters. 

3 Wuttke, ii. 349. , 4 Purisha, " water ;" the five feet are the five seasons. 
6 Movers, passim ; Roth, Die hochsten Getter der arischen Volker. 

6 Odyssey v. 1. 



COSMOGONY. 



131 



The winds were the children of Eos. 1 They were thought 
to begin to blow at sunrise. 2 

"Where is the abode of light, and darkness, where is its dwelling place ? 

That thou shouldst take it to the bound thereof, and that thou shouldst 
know the paths to the house thereof? — Job xxxviii. 19, 20. 

The sun set and darkness came on. — Odyssey III. 329. 

With clouds he covers the light and commands it not to shine. — Job 
xxxvi. 29, 30, 32. 

And I (Minerva) alone of gods know the keys to the abodes in which 
the thunder is sealed up !— ^Eschylus, Eum. 827, 828. 

Thou didst call in trouble and I delivered thee : 

I answered thee in the secret place of the thunder! — Ps. SI, 7. 

When he made a decree for the rain and a way for the lightning of 
thunder. 

"Who has divided a watercourse for the overflowing of waters, or a way 
for the lightning of thunder ? — Job, xxxviii. 25, 26. 

Tlaloc, the chief of the rain-gods, and Quiateot, the rain- 
god in Nicaragua and Mexico, were gods of the thunder 
and lightning, like Zeus, Jupiter, and Indra. 3 

When the first chapter of Genesis was written, the world 
was supposed to have been created out of water. 4 Thales 
considered that all things were formed out of water. 5 It 
was the first form of primitive matter. 

For thy Almighty hand that made the world of formless Matter. — The Wis- 
dom of Solomon, xi. 17. 

Later, we find in the Jewish and Egyptian writings, and 
in St. Paul, the idea of a creation out of nothing. 6 

God calleth things not in being as though they were. — Hebrews, xi. 3 ; 
Rom. iv. 17. 

The American Indians speak of the earth as firm land 
in contrast to Water, which is the original element, and 
existed before the earth. 7 They believed that the heaven 

1 Rinck i. 47 ; Hesiod, Theog. 378. 

2 Rinck i. 50. 3 J. Muller, 496, 500. 

4 Gen. i. 2, 6, 8, 9, 10. 5 Ritter Hist. Phil. i. 199. 

6 See 2 Maccabees, vii. 28. 7 J. Muller, 108. 



132 



SPIRIT-HISTORY OF MAN. 



above was the counterpart of the earth with its hills and 
plains. 1 The Egyptian Book of the Dead reads : "I who 
have confirmed my land above the heaven." 2 The ancients 
placed the palaces of the gods overhead on each side of the 
Milky Way. 3 It was the old opinion that the heaven was 
solid, framed of brass. 4 

But the Sun having left the very beauteous sea, rose upwards into the 

brazen heaven. 5 

The hard heaven spread out like a molten mirror. — Job, xxxvii. 18. 

There is one who hath lighted the lamps of heaven ; One who hath woven 
the star-covered path (the Milky Way) for his servants the (walking) statues 
in the house of the Most Holy One ; who hath lighted the heavenly lamps for 
you ; who hath woven the star-covered path for you ; that is the Most Holy 
One, your Sovereign! 6 

I am the Weaver of the Heavenly Firmament which is the place where 
walk the mighty gods ; I am the Weaver of the lovely carpets which surround 
the heavenly dwellings. I am the exalted Creator God. 7 

Atlas supports the heaven on his shoulders. 

And Earth first produced the starry Heaven equal to herself 
That it might enclose all things around herself. 8 
And Elohim said, Let there be an expansion in the midst of the waters, 
and let it divide the waters from the waters. — Gen. i. 

And Elohim made the firmament and divided the waters under the firma- 
ment from the waters above the firmament. 

It is supported on pillars and foundations. — Job, xxvi. 
11. It has windows and doors. — Ps. lxxviii. 23; Knobel, 
Gen. 12. 

If I shut up heaven that there be no rain. — 2 Chron. vii. 
For who can stay the bottles of heaven ? — Job, xxxviii. 24. 

In the realms of Air are fountains, streams, seas. Trita 
(Yaruna) is the Waterborn in the distant waters of heaven ; 

1 Schoolcraft, Algic Ees. 2 Seyffarth Theolog. Schriften, 13. 

3 Ovid, i. 13, 14; ed. Bohn. 4 Buckley, Transl. Odyssey, 28. 

5 Odyssey, hi. 1. 6 Seyffarth Theolog. Schr. 9 ; Ibid. Chronology, 66. 

7 Ibid, Computationssystem, 135. 8 Hesiod, Theog. 116. 9 Gen. i. 7. 



COSMOGONY. 



133 



and as the Winds are born there, he enters among the wind 
gods. 1 

Praise him ye heavens of heavens, and ye loaters that be above the heavens? 
Or who shut up the Sea with doors when it brake forth as if it had issued 
out of the womb ? 

When I made the cloud the garment thereof (that is, of the great sea in 
heaven) and thick darkness a swaddling band for it. 3 

The American Indians have an idea of a sea above. 4 
The Persians had their Yar, a heavenly sea (Yarkask). 

The Jove-replenished river. — Odyss. viii. 284. 

The Nile and Ganges have their sources in heaven. 5 
Plutarch calls the Nile the " outflowing of Osiris." Osiris 
is the Sun. 6 Osiris is the " Creative Intellect" called Anion. 7 
Osiris is the Celestial Nile.* The Celestial Nile is called 
Hap and Oceanus. 9 Ap the Sun in Italy, Egypt, &c, is 
Ap " water" in Sanskrit. The sun-god Apis (Osiris) is Hap 
the Nile. Hap is father of the gods. 10 Nero, Anar, is the 
Sun ; Nereus, the old water-god. Varan a, Saturn, having 
the sun as his eye, is also god of the waters. Bar, or Abar, 
the Sun, is the River Yar, and Yari " water," in Sanskrit. 
The waters of heaven were diffused by the seven solar rays 
and the seven rivers. 11 Oceanus is " father of the gods," 
according to Homer. Ogenos, Ogen, or Ocean-us, is Akan, 
Agni, the Sun and water-god. 

Associated in the firmament with the moving waters, he assumes an excel- 
lent and lustrous form. 

He causes the waters to flow in a torrent through the sky, and with those 
pure waves he inundates the earth. 12 

1 Zeitschr. der D. M. G. ii. 225*. 

2 Ps. cxlviii. 4. 3 Job, xxxviii. 8, 9. 4 J. Miiller, 139. 

5 Wilson, Eigv. i. 248, 249 ; Duncker, ii. 310. 

6 Kenrick's Egypt, i. 300, 302, 352, 331, 332; Diog. Laert. Proem, 12. 

7 Kenrick, i. 303 ; Cory, 283. 8 Champollion, Egypte, 132. 

9 Ibid. ; Plut. de Is. xxxiv. 

10 Seyffarth, Theol. Schriften, 36. 

11 Wilson, Eigv. i. 192 ; ii. 129. 12 Ibid. i. 249,250. 



131 



SPIRIT-HISTORY OF MAN. 



The germ of many waters he issues from the ocean. 1 

He (Agni) is like a horse urged to a charge in battle, and like flowing 
waters ; who can arrest him ? 

He breathes amidst the waters like a sitting swan ; awakened at the dawn, 
he restores by his operations consciousness to men ; he is a creator like Soma ; 
born from the waters like an animal with coiled up limbs, he became enlarged, 
and his light (spread) afar. 2 

The gods have placed in this world the delightful Agni in a delightful 
chariot, the tawny-hued Vaiswanara, the sitter in the waters, the omniscient, 
the all-pervading, the endowed with energies, the cherisher, the illustrious. 3 

The waters saw thee, God, the waters saw thee : they were afraid : the 
depths also were troubled. 

The clouds poured out water : the skies sent out a sound : thine arrows 
also went abroad. 

The voice of thy thunder was in the heaven: the lightnings lightened the 
world : the earth trembled and shook. 

Thy way is in the sea, and thy path in "the Great waters," and thy foot- 
steps are not known. — Ps. lxxvii. 16, 17, 18, 19. 

The Dogribs and Chippewyans believed that the earth 
was originally covered with water. 4 It was an ancient 
opinion that the earth floated in the midst of the waters. 5 
The Great Sea surrounded the whole earth. In this all-cir- 
cling stream of Heaven and the Great Deep the sun-god 
pursued his way. 

Thou visitest the earth and waterest it : thou greatly enrichest it : the 
River of God is full of water. — Ps. Ixv. 9. 

"The bark (of the Sun) navigates upon the ocean of 
heaven, the Aether, which runs like a river from east to west, 
where it forms a vast basin in which a branch of the river 
terminates that traverses the inferior hemisphere from west 
to east," 6 

Beneath the wide-wayed earth flows a branch (keras) of Ocean from the 
sacred river through black night. — Hesiod, Theog. 786. 



1 Wilson, Rigv. i. 248. 

4 J. Miiller, 121. 

6 Champollion, Egypte, 104. 



2 Ibid. ii. 178. 3 Ibid. ii. 328. 

5 Ritter, Hist. Phil. i. 199. 



COSMOGONY. 



135 



The Sun also ariseth and the Sun goeth down and hasteth to his place 
where he arose. — Eccles. i. 5. 

He went under the earth by water, and hence was rep- 
resented with the tail of a fish. His goddess, Aphrodite 
(Yenns), was said to have sprung from the foam of the sea. 

To him that stretched out the earth above the waters. 1 
For He hath founded it upon the seas, and established it upon the floods. 2 
Who laid the foundations of the earth that it should not be removed 
for ever. 

Thou didst cover it with the Deep as with a garment : the waters stood 
above the mountains. 

At thy rebuke they fled ; at the voice of thy thunder they hasted away. 

They go up by the mountains ; they go down by the valleys unto the place 
which thou hast founded for them. 

Thou hast set a bound that they may not pass over ; that they turn not 
again to cover the earth. 3 

Unto the place from whence the rivers come, thither they return again. 4 

The ancients believed that Ocean rolls round the whole 
earth in his unslumberino; stream. 

Father Ocean that is eddying round the whole earth. 5 
Circumfluus humor 

Ultima possedit, solidumque coercuit orbem. 8 

With this agrees the passage in Proverbs : 

When he prepared the heavens, I was present; 
When he described a circle on the face of the deep; 
When he disposed the atmosphere above ; 
When he established the fountains of the deep ; 
When he published his decree to the sea, 
That the waters should not pass their bound. 7 

In accordance with this view of the earth as "a circle 
described on the face of the deep," Homer represents Oce- 

1 Ps. exxxvi. 6. 2 Ps. xxiv. 2. 3 Ps. civ. 5-9. 4 Ecclesiastes, i. 1. 
5 ^Eschylus, Prometheus, 138-140. 6 Ovid, Met., 26, Si. 
7 Proverbs, viii. 27-30. — Lowthu 



136 



SPIRIT-HISTORY OF MAN. 



anus as an immense stream encircling the earth from which 
the different seas ran ont as bays. On the shield of Achilles 
the poet represents Oceamis as encircling the rim. 

In the ancient cosmogonies the gods form a part of cre- 
ation. Hence they, with the earth, were once beneath the 
mass of waters. 

This great (universe) the Ruler Soma has brought forth, when the Water's 
bosom as yet conceals the gods. — Benfey, Sainaveda, 239. 

The Egyptian cosmogonies let the gods arise with the world 
in the process of its self-formation. 1 

The race of the immortals was not till Eros mingled all things together ; 
But when the elements were mixed with one another 
Heaven was produced and Ocean and Earth and the imperishable race of 
the blessed gods. 2 

The Babylonians believed that all was originally a watery 
chaos. 3 The Hindus said that Brahma created the wa- 
ters first. " He thought I will let worlds issue from me : 
aiul he let them issue ; Water, Light, Perishable Matter, and 
the Waters. Water was above the heaven which carries it. 
The circle of the air encloses the light, the earth contains 
the perishable, and in the deep are the waters." 4 In the 
Cosmogony in Manu, " He, the Invisible, the Unfolded, the 
Eternal the Soul of all beings, the Inconceivable, streamed 
forth in light. He first created the Waters." 5 In Genesis, 
the Spirit of God moved on the face of the waters. 

The Algonquin tribes state that when Michabu made the 
earth out of a grain of sand, this displeased the god of the 
waters and he refused his assistance. The Mingos had the 
same legend. 6 The opposition of water to creation appears 
in the numerous flood-legends on the continent which have 
no historical, but only a cosmogonial signification — creation 

1 Knobel's Gen., 5. 2 Aristophanes, Aves, 110. 

3 Hunter, 37. 4 Wuttke, n. 295. 6 Ibid. 300. 

6 J. MiiUer, 111. 



COSMOGONY 



137 



in spite of the water. 1 The sun-god in America was con- 
sidered opposed to the watery element. He is Creator 
wherever the water precedes the Creation. 2 The creation of 
the earth is regarded as the work of the Creator or Great 
Spirit, as First Man or sun-god, or in some other shape. 3 
The water is the original element, and is represented as op- 
posing the creation of the earth. 4 In the Phoenician flood- 
mythus, Pontus (the Sea) overcomes Demarus (Adam-Aras ; 
Tamo, the lord of the sun-city), 6 the sun-god or Creator. In 
the Egyptian myth, Typhon (the Devil) is the Sea. 8 In 
other cases Typhon is the Evil Principle generally, Moloch 
the Destroying Fire. 

All was originally water. 7 From the hostility of the 
water a flood occurs, and a second Creation takes place. 8 
According to a myth of the Canadians, a new earth is made 
by a second Creator, Messou. 9 ]Sfew men were created after 
the Flood, or animals were turned into men. One account 
says individuals were preserved from the Flood. A dog 
prophesies the Flood among the Cherokees, a fish among 
the Hindus. According to the Babylonians, El, the chief 
god, warns Xisuthrus of the Flood. Noah's name is want- 
ing in the first list of patriarchs. 10 His name (if not Enoch's) 
is found in Iconium in Asia Minor, where Annakos an- 
nounces the Flood with useless warning. 11 

The Egyptians tell a myth that, on the seventeenth day of the month, Osiris 
died, which day the full moon is most evident. And at the so-called obsequies 
of Osiris, cutting the wood they prepare an ark in the shape of the crescent, 
because the moon when it is near the sun, becoming crescent-shaped, is con- 
cealed. — Plutarch, de Iside, xlii. 

On the new moon of the month of Phamenoth (from February 25 to March 

1 J. Muller, 112. 2 Ibid. 118. 3 Ibid. 111. 

4 Ibid. Ill, 112. 5 Seyffarth's Computationssystem, 200, 128. 

6 Xonnus, ii. 439; Seyffarth's Chronology, 118. 

7 J. Mliller, 111. 8 Ibid. 112. 

9 Hazard, 437 ; in J. Miiller, 112, who gives many illustrations of this idea 
amongst the Indians. 

10 Gen. iv. 24. 11 Bunsen, " Aegyptens S-telle," book v. parts 4, 5, p. 64. 



138 



SPIRIT-HISTORY OF MAN. 



27) they celebrate a festival called the ingress of Osiris into the Moon, being 
the beginning of spring. — Plutarch, de Iside, xliii. 

In the six hundredth year of Noah's life, in the second month, the seven- 
teenth day of the month, the same day were all the fountains of the Great Deep 
broken up, and the windows of heaven were opened. 1 

The fountains also of the Deep and the windows of heaven were stopped, 
and the rain from heaven was restrained. 

And the Ark rested in the seventh month, on the seventeenth day of the 
month (Phamenoth) on the mountains of Ararat. 

And the waters decreased continually until the tenth month. 2 

Plutarch says that on the seventeenth of Athur in which 
month Sol passes through Scorpio, Typhon put Osiris in the 
ark, in the 28th year of the reign of Osiris. 3 Hesiod also 
mentions the Flood in the time of the Silver Pace of man- 
kind : 

For a hundred years a boy was reared and grew up beside his wise mother 

in her house, being quite childish Them indeed afterwards Zeus Son 

of Kronos buried in his xorath, because they gave not due honors to the 
Blessed Gods who occupy Olympus. Now, when earth had ingulfed thi3 race 
also, they under the earth are called Blessed Mortals, second in rank to the 
gods. But still honor attends these also. — Hesiod, Works and Days, 122 ff. 

" Xisuthrus," or " Sisuthrus," is the Sun in the sign of 
the Waterman in the Zodiac. 4 He is the lunar Saturn. 5 
He is a bisex deity, and regarded as Semiramis. 6 

In the reign of Xisuthrus, tenth King of Babylon, there 
was a great flood. Saturn (Kronos) appeared in a dream to 
Xisuthrus and informed him that mankind would be de- 
stroyed by a flood on the 15th of the month Dasios. He 
ordered him to write clown all the human knowledge and 
science, and bury it in the city of the Sun called Sipparis, 7 
then to build a ship and enter it with his companions, rela- 
tions, and nearest friends ; to take food to eat and to drink, 

1 Gen. vii. 11. 2 Gen. viii. 2, 4. 

3 De Iside, xviii. 

4 Movers, 165, 589, 634, 384, 645. 5 Ibid. 674, 164. 6 Ibid. 674. 

7 Sepharvaim lay on the Euphrates where it separates into two arms, and is 
probably the city of the Sun, Sippara. — Munter, 27. 



COSMOGONY. 



139 



and fowls and animals with him ; if he was asked where he 
was going, to say, " to the gods, to entreat grace for men." 
He built the ship as commanded, five stadia long and two 
broad. He sends out birds, which, after being sent a 
third time, did not return. He leaves the ship, prays to the 
Earth, and offers to the gods, and then, with his wife, 
daughter, and steersman suddenly disappears, but calls to 
his companions out of the Aether to lead a pious life. They 
are taken up to dwell with the gods on account of their 
piety. 1 

After the Flood had been upon the earth and was in 
time abated, Xisuthrus sent out birds from the vessel, 
which not finding any food nor any place where they might 
rest their feet, returned to him again. After an interval of 
some days he sent them forth a second time, and they now 
returned with their feet tinged with mud. He made trial a 
third time with these birds, and they returned to him no 
more. He therefore made an opening in the vessel, and upon 
looking out found that it was stranded upon the side of a 
mountain ; upon which he immediately quitted the vessel 
with his wife, his daughter, and the pilot. Xisuthrus then 
having constructed an altar, offered sacrifices to the gods. 2 

The Phoenicians placed the flood in which Pontus (the 
Sea) overcame Demarus (Jupiter), in the thirty-second year 
of the reign of Saturn, 2,200 years after the creation of the 
world. 3 

"When Jupiter sought to destroy the Brazen Race of 
men on account of their impiety, Deucalion by the advice 
of his father made himself an ark, and having taken in 
provisions entered it with his wife Purrha. Jupiter then 
poured rain from heaven and inundated the greater part of 
Greece, so that all the people except a few who escaped to 

1 Hunter, 119, 120. Coins of Apamea in Phrygia tell this story, and have 
NO on them. — Munter, Bab. 120. 

2 Priaulx, Quaestiones Mosaicae, p. 201. 
8 Seyffarth, Computationssystem, p. 128. 



140 



SPIRIT-HISTORY OF MAN. 



the lofty mountains perished in the waves. Deucalion 
was carried along the sea in his ark for nine clays and 
nights until he reached Mount Parnassus. Leaving his 
ark he sacrificed to " Jupiter who protects flight." 

And Nah built an altar to Iahoh (Ehoh, Ihoh) .... 
And Iahoh smelled a satisfactory odor. — Genesis viii. 20, 21. 
Apollo having partaken of the savor of lambs and unblemished goats . . , 
and the savor involved in smoke ascended to heaven. — Iliad, i. 66, 318. 

The mycologists, says Plutarch, inform us that a dove let 
fly out of the ark was to Deucalion a sign of bad weather if 
it came in again, of good weather if it flew away. 1 Deuca- 
lion is certainly Xisuthrus. 2 Xisuthrus was undoubtedly 
one of the Babylonian deities, and so were his nine prede- 
cessors, kings of Babylon. So were also Oannes, Odacon, 
&c. 3 There was a temple to Deucalion. 4 

The Egyptians seem to have been in doubt whether all be- 
ings, or only a part, were carried away by the Flood. They 
thought several floods had preceded Deucalion's. The 
Greeks also thought that several deluges had occurred. 5 
The Great Flood is mentioned by Ovid, and the rainbow 
and the wandering bird seeking for land. 

Quaesitisque diu terris, ubi sidere detur, 

In mare lassatis volucris vaga decidit alis. — Ovid, Met. 19, 20. 

The Hebrew and Hindu accounts have a marked preference 
for " seven " as a sacred number. 

In Hindustan, a horned fish (Brahma or Yishnu) prophe- 
sies the Flood to Manu, who, with seven sages (Rischis), 
enters a ship, and ties it to the fish's horn by a cable. One 
account relates that this cable was a serpent. The ship is 
finally tied to the peak of the Himalaya, mount Himavan. 6 

In seven days, all creatures who have offended me shall be destroyed by a 
deluge, but thou shalt be secured in a vessel miraculously formed ; take, 

1 Anthon's Diet. 2 Munter, Bab. 67 ; Movers, 674. 3 Munter, 31. 

4 Ovid, Bonn's transl., p. 26. 6 Knobel's Genesis, 70, 72. 

6 Milman's extract from the Mahabharata. 



COSMOGONY. 



141 



therefore, all kinds of medicinal herbs and esculent grain for food, and together 
with the seven holy men, your respective wives and pairs of all animals, enter 
the ark without fear ; then shaft thou know God face to face, and all thy 
questions shall be answered. 1 

The Babylonians had three heavens: the fire-heaven, 
Aether-heaven and the planet-heaven. 2 The Hindus had 
three heavens. But the ancients also believed there were 
seven heavens. 

He made the heavens six in number, and for the seventh 
He cast into the midst the fire of the Sun. 3 

Where untransitory light is, in the world where the sun-radiance lives, 
There bring me, Soma, into the immortal, invulnerable world. 
Where the Vivasvat's son (lama) rules as king, 
Where is the innermost part of heaven, 
Where those Great Waters dwell — 
There let me immortal be ! 

In the THREE HEAVENS' arch, where man moves and lives at his pleasure, 
Where are the radiant places, 
there let me immortal be ! 

Where wish and longing stay, where the beaming Sun abides, 
Where happiness is and satisfaction — 
there let me immortal be. 

Where pleasure and joy is, 

Where delight and enchantment reign, 

Where all desires are fulfilled — 

there let me immortal be! — Song ofKacjapa, ix. *7, 10, 7, 8. 4 

To a dead person they call : 

Go to the Fathers, to Jama, with whom is satisfaction of wishes in the 
highest heaven ! 

Go in to the Home, laying aside all imperfection ; go (to them) noble 
in form. 5 

1 Bhagavatgita. 2 Munter, 104. 

3 Proclus, in Tim. 280 ; Cory, 265 ; BTonnus, ii. 347. 

4 Roth, Zeitschr der D. M. G. ii. 225 ; iv. ; Rigv. Book 10th, i. 148 ; i. 15 ; 
Duncker, ii. 26. 6 Ibid. 



CHAPTER VII. 



PHILOSOPHY. 

Evpw-nr) \iire Tavpov, ea Aavdr) x^ iv o/J-Ppov. — NONNUS, DiONYSIAC viii. 302. 

Starting from Trebizond on the Black Sea, and going 
south-easterly in the direction of Nineveh and the Tigris, 
the traveller enters a country made up of mountains, soon 
after leaving the coast. Armenia, where the passes are 
closed during long periods of the year, must be crossed in 
its whole extent. This barrier extends along the north 
from Lake Wan, and stretches away in the direction of the 
Caucasus and the Caspian Sea. Here the Kasbeck, Albo- 
rus, and Ararat rear their stupendous summits. Hemmed 
in by a frightful country on the north, by the sea and the 
Arabian Desert on the south, lies Mesopotamia, across 
which the merchants of the East and the West were in a 
measure compelled to pass, where the votaries of Mithra 
and Assar, of Yaruna and Osiris, of Adan, Adoni or Adonis, 
of Nebo, Achad and Ahuramasda, mingled in pursuit of 
pleasure or philosophy, or in the strife of armed hosts to 
extend the sway of Assyrian, Persian, Greek or Roman, 
over the centre of the ancient world. 

Babylon hath been a golden cup in the Lord's hand that made all the 
earth drunken : the nations have drunk of her wine. — Jeremiah, li. 7. 

Sun-worship was the basis, the first principle, of the 
ancient philosophy. Reared in a profound faith in Abal or 
Bel, no doctrine of the creation of the world could satisfy a 
Chaldean's mind that did not found itself in the Sun's in- 



PHILOSOPHY. 



143 



fluence upon universal Nature. Above his head the angels 
hung their lamps in the dark vault of the firmament that 
contained within it the unseen beatific world, the Sun's king- 
dom and the entire light. In his castle of flame Bel-Saturn 
sat, the inactive Supreme Light, forever unrevealed to mor- 
tals. His minister, the Creative Light, the Demiurgus, the 
" Idea" and celestial " image" of the glorious orb of the 
sun, is the moving Power of the world, the sun-god that 
has created life for untold ages in the plains of the habit- 
able earth. The great Planets move from orb to orb among 
the glittering host, the interpreters of his will to the angels 
and herds of the Pesurrection. — 

While the Babylonians offered sacrifices to the spirits of 
the dead, and the twelve great gods presided over the 
months, and the thirty-six gods over the decani of the kal- 
endar ; while kedeshim ministered to Bel, and strophe and 
antistrophe poured forth praise to this Great King of the 
gods, the author of rain, the giver of corn, and wine, and 
fruits, and flax, and oil, of every perfect gift ; all-seeing, all- 
knowing, 1 the only Creator, their Jupiter, their Saturn, the 
Great Spirit, whose voice is heard in the thunder, whose 
form is the burning flame, whose symbols are the ram, the 
bull, the lion, the eagle, and the serpent — the God of the 
spirits of all flesh, from whose bundle issues the life and 
soul of every being ; whose Breath is the Light, the Breath 
of Life to mortals — the eternity of whose existence was be- 
tokened by the ring of the Magi, "'that hath neither begin- 
ning nor end :" who was worshipped as Baalan (Apellon), 
Elon, El, Hercules, Oannes, and Moloch- Ariel ; — while gods 
innumerable, portents, prophets, soothsayers, and astrolo- 
gers perplexed the people, the Chaldeans philosophized in 
their schools on the causes of things and the modus oper- 
andi of Nature and Creation. 

As they held, with the Peruvians and other American 
nations, that the Sun was the Creator, and at the same time 

1 " The all-knowing Sun."— Wuttke ii. 263 ; Creuzer i. 350. 



14:4 



SPIRIT-HISTOEY OF MAN. 



professed the doctrine of the marriage of Heaven and Earth 
(Onranos and Ge), it only remained for them to proclaim 
the principle of the Assyrian and Babylonian priests, that 
" Bel was both Saturn and Sol." Lingua punica Bal Deus 
dicitur, apud Assyrios autem Bel dicitur quadam sacrorum 
ratione Saturnus et Sol. 1 " Kronos (Saturn) they call 
Sun." 2 

For Zeus and the Sun were wroth with him, for his companions slew the 
oxen of the Sun. — Odyss. xix. 275, 2*76. 

Father Zeus, ruling from Ida, most glorious, most mighty, — and thou, 
Sun, who beholdest all things — and ye Rivers and thou Earth, and ye below 
who punish men deceased ! — Iliad, in. 

Xerxes carries the chariot of Zeus in procession, but, at the 
same time, makes his libation to the Sun. 3 

To sacrifice a boar to Zeus and the Sun. — Iliad, xix. 197. 
Jupiter Syrius, or Sol. — Spartianus, Caracalla, c. II. 4 
Quern Solem alii, alii Jovem dicunt. 

Whom some call Sun, others Jove. — Servius ad Aeneid. i. 729. 
Saturnum quern et Solem dicunt. 
Saturn whom they also call Sun. 5 

'Ey rq> "HAtw e&ero rb a-K7}vw/j.a avrov. — Ps. xix. 4; Septuagint Ver. 6 
In Sole tabernaculum suum posuit. — Ps. xix. 4, Vulgate. 
" In the sun he hath set his tabernacle." 

Julian calls the Sun God and ' the throne of God. 7 "When 
Moses speaks of the Sun he means the Divine Logos, the 
Model of that sun which moves about through the heaven 
and with respect to which it is said : 

The SUJST went forth upon the earth and Lot entered into Segor, and the 
LORD rained upon Sodom and Gomorrah brimstone and fire. 

Moreover it appears that Moses has also in other pas- 

1 Servius ad Aeneid, i. 733 ; Layard, Nineveh, 450 ; Movers, 184, 185. 
2 Diodor. ii. 30; Movers, 186, 187. 

3 Beloe's Herodot. iii. 402, 412, 413, i. 180. 4 Movers, 182. 
5 Movers, 180, 182, 185. 6 In Egypt, B. C. 285. 
7 Apud Cyril. 1. ii. p. 69 ; in Gibbon ii. 326, note 21. 



PHILOSOPHY. 



145 



sages taken the Sun as a symbol of the Great Canse. — Philo 
on Dreams. Yonge, § xv. xvi. 

Thus speaks the Lord of the world, the Sun, the Great God, the Lord of 
heaven, to Rhamses Osymandyas — Uhlemann, Thoth, 181. 

When we compare with these the Egyptian idea that 
" Osiris (the Most High God) is concealed in the arms of 
the Sun," 1 and the fact that Osiris was the sun-god, we 
perceive clearly the ancient idea, that the Creator took up 
his abode in the sun and thence governed the world. As 
Sol, Bel was Creator (Demiurgus), sun-god and Logos ; as 
Saturn, he was the " God of Heaven," the Father of the 
gods, the Life-god Iah philosophized into the First Cause of 
all things, the unknown God, the old Bel of all antiquity 
who had existed since the memory of man ran not to the 
contrary, the God especially of the circling years and 
divisions of time (Aion), Chronos Time himself, the Eternal 
God " who is and will be." 

If I lift up my hand to heaven and swear I live for ever. — Deut. xxxii. 40. 

As sun-god and God of Heaven his partner was the 
Earth-goddess, earlier the Moon, — Elioun, God of Heaven 
(Berith), and his goddess Berouth (Isis), — but in the higher 
conceptions of him as Lord of all life and sole Cause of all 
things, he was in himself both male and female. In this 
view his goddess partially sinks out of sight. In the next 
step of philosophy she is lost entirely ; for the Hermaphro- 
dite separates into Heaven and Earth euhemerized into 
Adam (Ahoh) and Eve (Hoh). Thus the stages to the 
One Great King above all gods are passed through, and 
no goddess remains to impair the aspect of modern Mosaic 
monotheism. 

Zeus is the first, Zeus the Thunderer 2 is the last. Zeus is the head, Zeus 
is the middle, and by Zeus all things were made. Zeus is male, Immortal 

1 Plutarch de Iside, hi. 

2 El-Hachabod thundereth : Iahoh is upon many waters! — Psalm xxix. 3. 

10 



146 



SPIRIT-HISTORY OF MAN. 



Zeus is female. Zeus is the foundation of the earth, and of the starry heaven. 
Zeus is the Breath of all things. Zeus is the rushing of indefatigable fire. 
Zeus is the root of the sea. He is the sun and moon .... his eyes the sun 
and the opposing moon ; his unfallacious Mind the royal incorruptible Aether. 
— Orphic Fragments. 1 

The Cabbalists spoke of Adam as hermaphrodite. 2 
Phanes is male and female. Eros is twofold in nature. 

But any one that cheerfully celebrates Zeus in songs of triumph shall com- 
pletely attain to understanding ; him that leads mortals the way to wisdom, 
that places knowledge upon suffering, firmly to remain. — JEschylus, Agamem- 
non, 175-178. 

But "the God" Zeus gives both good and evil sometimes to one and some- 
times to another ; for he can all things. — Odyssey, iv. 236. 

In the Chaldean philosophy, Bel-Saturn is "the Father" 
who rests or remains the First Cause of all things, the One 
Principle that is never named but passed over in silence 
by the Babylonians and other Orientals. And they con- 
stitute Two Principles, one Male (the Spirit) and the 
other Female (Matter), corresponding to the Greek Ouranos 
and Ge, the Roman Ccelum and Terra, Heaven and Earth, 
the Sun and the Earth-goddess, Bel and Mulitta, Mars and 
Venus, Apason (the Supreme Light, Taaut, Thoth the Sun) 
the original Male Potenz and Taauthe the feminine Matter, 
Baal and Beltis or Astarte, Osiris and Isis, Dionysus and 
Demeter, Tezcatlipoca and Tonacacihua (in Mexico), Sat- 
urn and his wife Ops the Earth-goddess, 8 Adam and Eve, 
Ormuzd (Adonis) and Tanais (Athena), Elion (Baal-Berith) 
and Beruth his goddess, the Two First Principles of all 
things. The same Two Principles are found among the 
Mexicans. 4 " Let those who fall (in war) be kindly re- 
ceived by the Sun and the Earth who are the Father and 

Mother of all O Lord most gracious to men, Lord 

of Battles, All -ruler whose name is Tezcatlipoca, God invis- 
ible and imperceptible ! we entreat thee that those whom 

1 Euseb. Praep. Ev. iii. ; Cory, Anc. Fragm. 2 Movers, 544. 

2 Niebuhr's Rome, Am. ed. i. 62. 4 Serp. Symbol, 162. 



PHILOSOPHY. 



147 



thou lettest fall in this war may be taken up into the abode 
of the Sun, that they may be gathered to the heroes fallen 
in previous wars: there they enjoy eternal pleasures, they 
celebrate in everlasting songs of praise our ruler, the Sun. 1 
The Homeric hymn styles Earth " the Mother of all." The 
author of Genesis calls Eve " the Mother of all living," and 
JEschylus invokes "Yenus the original Mother of our 
race." 8 Agni the Fire-Sun (Moloch- Apis) is called "the 
Steer produced in the bed of waters, 7 ' that is, in the thunder 
cloud. 3 The Indians of the New Netherlands placed with 
the Creator a Woman-power as wife. She was before the 
Beginning of things. The Earth influenced by the Sun's 
light and heat, and rendered fruitful by the fertilizing rains, 
is the cause of vegetable life. The Sun and the Earth are the 
causes of all things that she bears upon her bosom. 4 The 
Indian chief Tecumseh declared the Sun to be his Father 
and the Earth his Mother. 

" The Father," he that beholdeth these things, the Sun. — JSschylus, Choe- 
phorae, 990. 

King Zeus and Earth and heavenly flames of the Sun, and sacred 
brightness of the Moon, and all Stars ! — Orphic Hymn, L 
dread majesty of my Mother Earth! 

Aether that diffusest thy common light ! — iEsch. Prom. Buckley, p. 35. 

Divine Aether, and ye swift-winged breezes, and ye fountains of rivers, 
and countless dimpling of the waves of the deep, and thou Earth Mother of 
all, and to the all-seeing orb of the Sun, I appeal. — iEschylus, Prom. 88-91. 

TO AETHER. 

thou that hast the might on high always untired of Zeus, a portion of 
the Stars and Sun and Moon, all-subduer, fire-breathing, that kindles all 
that live : Aether that givest light from on high, best rudiment of the world : 
shining growth, light-bringing, star-radiant, calling on I beseech thee temper- 
ed to be serene. — Orphic Hymn, v. 

The Aether is the Spirit and the Spirit is Jupiter and 
Ammon. 5 For the Egyptians call the " Spirit" Jnpiter. 6 

1 J. Muller, 620. 2 Seven against Thebes, 140. 3 Duncker, ii. 21. 

4 J. Miiller,112. 5 Lepsius, Die Gotter der Yier Elemente, 189 ; Heeren, 
Greece, 56. 6 Plut. de Iside, 36. 



us 



SPIRIT-HISTORY OF MAN. 



According to the Hindus the Deity in the shape of Aether 
pervades all things. 1 The Father (Belitan) was regarded as 
Light-Aether in Phoenicia, and the expressions "Aetherial 
Light" and " Aetherial dew" are found. 2 In the Egyptian 
catacombs, the bark of the Sun may be traced, in each of 
the twelve hours of the day, navigating upon the primordial 
fluid the Aether, the Cause of all things physical, according 
to the Old Egyptian philosophy. 3 The Phoenicians re- 
garded the sun-light as a Spiritual Power issuing from "the 
Father" Bel-Saturn to the sun-god. 4 

" In the Chaldean philosophy the Sun and Moon are 
the first deities, to which all Stars are subjected: and all 
Powers of the Planets, of the Zodiac and all the heavenly 
host go out from the Sun." 5 

And of Iosepli he said, Blessed of Iahoh be his land, for the precious things 
of heaven, for the dew, and for the Deep that coucheth beneath : and for the 
precious fruits brought forth by the Sun, and for the precious things put forth 
by the Moons. — Deut. xxxiii. 14, 15. 

" Iao is the life-giving power in Mature, proceeding from 
the Sun and given over to the Moon, which in the Chaldean 
wisdom was regarded both as the physical power of pro- 
duction (Adonis) and also as the Intellectual Light and Life 

Principle The other Planets which lead their dance, 

circling round the Sun as about the Xing of heaven, re- 
ceive from him, with the Light, also their powers ; and as 
their light is only a reflection of the Sun's light, so their 
powers also are only emanations from the physical and spi- 
ritual Life-fulness of the sun-god, who pours them out into 
the seven heavenly spheres, where they at last are taken up 
by the Moon who distributes them to Earth. In it partici- 
pates especially the planet Yenus, because he is nearest to 
the Sun, divides fruitfulness to the Earth and animal vital- 
ity to the creatures." 8 Osiris enters the moon. Iao is 

1 Wuttke, ii. 261. 2 Movers, 158, 1S3. 3 Champolhon, Egypte, 131. 
4 Movers, 554. 5 Movers, 16*7. 6 Movers, 159, 160. 



PHILOSOPHY. 



149 



" tlie Spirit" in the moon. 1 In the opinion of the Phoeni- 
cians the productive energy was given out from the sun to 
the moon which pours it into the Aether. 2 

When dewy Selene milks the resisting fire of thy parturient beam, drawing 
together her bent-forward cow horn. — Nonnus, Dionus. xl. 3*78. 

The Moon is called in the Yasna "the preserver of the 
Steer's keim." She takes two-thirds, and the Earth the 
remainder. 3 Luna or Hecate gave increase to flocks. 4 

The female deity represents sometimes the chaste god- 
dess the Moon, sometimes the Earth-goddess, sometimes 
the Fire-goddess, sometimes the female Sun, the goddess 
of "Wisdom (Minerva, Onka, Sarasvati, &c). Turning now 
to the Phoenician philosophy, we find that its Two " First 
Principles" were Spirit and Matter, which correspond to 
Sunlight and the Earth, Cupid and Chaos, Eros (Kama) 
and Darkness, the Aether and Air of the Phoenicians, the 
Babylonian Apason and Taauthe, the Water and Sand of 
the Egyptians, the Purusha and Prakriti of the Hindus, the 
Yang and Yn of the Chinese. The ideal sun-light was re- 
garded as a Spiritual influence issuing from the Highest 
God. 5 In Phoenicia it was called Iao " the light conceivable 
only by the intellect" ($<w? vorjrov, the Intelligible Light), 
" the physical and Spiritual Principle of all things ; out of 
which the souls emanate." 6 It was the Male Essence while 
the Primitive Matter or Chaos was the Female. This In- 
telligible Light was personified in Iao. In the Egyptian 
philosophy and in Genesis, we find u the Spirit" moving 
upon the face of the waters (Chaos). 

The universe, according to Confucius, is one animated 
system made up of one Material Substance and one Spiritual 
Being, of which every living thing is an emanation, and to 
which, when separated by death from its particular material 



1 Movers, 549. 
nouf, 375. 

5 Movers, 554. 



2 Ibid. s Rinck, i. 72 ; Duncker, ii. 358, quotes Bur- 
4 Hesiod, Theog. 445. 

6 Ibid. 269, 554. 



150 



SPIEIT-HISTORY OF MAN. 



part, every living thing again returns. 1 The Platonic 
philosopher Proclus said, " The Monad is extended which 
generates Two." 2 So the Chinese : The Tao has produced 
One, One has produced Two, Two have produced Three, 
Three have produced all things. 3 This is the Pythagorean 
Monad from the One, the Duacl (Spirit and Matter), the 
Triad (their union in the World). 

All things are governed in the bosom of this triad. 4 

The Chinese and Pythagoreans considered Fire the 
Principle of life in the world. 5 The ancient Chinese thought 
(B. C. 550) that the Taiki (the First Principle) is made up 
both of Mind and Matter. Lao Tseu recognized two natures 
in his First Principle, the divine and the corporeal. 6 They 
can no more be separated " than fire from the burning sub- 
stance." According to the Pythagoreans, " Before the 
heaven was made, there existed Idea and Matter, and God 
the Creator (Demiurgus) of the better." 7 The Egyptians 
said : " The Intelligence is God possessing the double fecun- 
dity of the two sexes, Who is the Life and the Light of his 
Intelligence." 8 The Chinese said, In the midst of Chaos 
was a subtile Vivifying Principle. 9 

The Tao, the Supreme Reason, the Intelligent Working 
Power in ISTature (the Intelligent Heaven), is everywhere. 10 
It is the Igneous Principle of life, the Luminous Principle 
of Intelligence, the Spirit, the Yang or Male Principle. 11 
Before Creation, in its state of immobility, it is nameless 
like the Babylonian First Cause, who is passed over in si- 
lence. 12 The Supreme Tao circulated alone in the void and 
silent, infinitude. 13 The Absolute (Tai-ky, " the highest 

1 Edinburgh Encyc. Art. China, p. 89. 2 Proc. in Euc. 27. 
3 La Chine, Pauthier, i. 116. ii. 354. 4 Lydus de Mensibus, 20. 
5 Hitter, Hist. Phil. i. 395 ; Wuttke, ii. 23. « La Chine, ii. 356. 
7 Cory, Anc. Fragm. 303. 8 Champollion, Egypte, 141. 
9 La Chine, i. 115. 10 La Chine, ii. 350; Wuttke, ii. 14. 11 Ibid. 356. 
12 Ibid. 352. 13 Pauthier, La Chine, i. 115. 



PHILOSOPHY. 



151 



point," the Primal Power) was before any being had sepa- 
rated itself from it ; from it proceeded the Resting and the 
Impulse-giving Principle ; all beings spring from it and 
nevertheless it is in all beings. 1 The Primitive Power (Ly) 
contains in it the primitive Matter. It is the One which 
divided itself. 2 In Hindustan the Purusha (the Primitive 
Spirit) already stands before the Primitive Matter, from 
whose union springs Mahan Atma the Life-spirit (the Great 
Soul). 3 The Chinese Two Principles (Spirit and Matter) 
were the Yang, the Male, and the Tn, the Female Prin- 
ciple. The Yang is the strength, the Primitive Power, the 
cause of all movement ; Yn is the passive, the motionless, 
and receives movement only through the Yang. The 
Yang appears most perfect in the Sun. 4 Yang and Yn 
both arise from the One Primitive stuff. 5 The Divine Es- 
sence is duality. 6 But the Hindus say that the Sun is the 
Soul of all that is movable or immovable. This whole world 
has emanated from the Sun, it will return to the Sun to find 
its annihilation in it. 7 This is pantheism. 

The Spirit divine which circulates in heaven is called Indr'a, Mitra, Yaruna, 
Agni, Yarna, Matarisvan (the Wind).* 

Paratrna the Soul of the Universe engendered by division of himself the 
divine Male Purusha who unites himself to Pradhana (Matter). 9 

Nothing existed then, neither visible nor invisible. No region above, no 
Air, no Heaven. Where was this covering of the world ? In what bed were 
the waters found contained ? Where were these impenetrable depths of the 
Air ? 

No death nor immortality existed. Nothing announced the day or night. 
He alone breathed without exhalation shut up in himself. He alone existed. 

In the Beginning the Darkness was enveloped in Darkness, the Water 
existed without Impulsion. All was confused. The Being reposed in the 
midst of this Chaos, and this great All received birth owing to his piety. 

In the Beginning, Love was in Him, and from His " Spirit" issued the first 
seed . . . 

The ray of these sages went forth extending itself above and below. They 

1 Wuttke, ii. 14. 2 Ibid. 13. 3 Weber, Akad. Tories.' 213, 214. 
4 Wuttke, ii. 12. 5 Ibid. 19. 6 ibid. 25. 7 Wuttke, ii. 262. 
8 A Yedic hymn, Baudry, Etudes sur les Yedas, 34. 9 Ibid. 



152 



SPIEIT-HISTOET OF MAN. 



were great ; they were full of fruitful seed, like a fire whose flame rises above 
the hearth that feeds it. 

Who knows these things ? Who can tell ? Whence come the beings ? 
What is this creation ? The gods have also been produced by Him. But He, 
who knows how He exists ? 1 

" When the Word of the Loving Spirit in the kingdom of the Most High 
created." 2 

One of the Babylonian legends represents Bel as cutting 
the Woman Omorka (the Nature-goddess, or Primitive 
Matter) into two halves ; of one he makes heaven, of the 
other earth. 8 Other philosophical accounts make Bel a 
union of man and woman which separate into Heaven and 
Earth. 4 Bel is thus the First Cause of the Heaven and 
Earth, the Winged Globe that flies through eternal space, 
the Great Serpent bespeckled with stars, the Life-dragon 
Chronos, the Sun-serpent and Wisdom of the universe, the 
Everlasting God. 

The Lenape tribe of the Sbawnees believe that the Sun 
inspires all life. 5 The same is said of the Persian Ahura 
(Ormuzd). 6 Chimanitou formed the animals out of clay. 
The subordinate Manitus looked on and were pleased with 
the work. In the side of every animal he made an opening 
through which he entered for several days, and so put life 
into the animal. If they suited him they were allowed to 
swim to the continent, and fill the forests : but if he did not 
like them, he first drew hack the life from them, and then 
destroyed them. 7 

If he gather unto himself his " Spirit" and his " Breath," 
All flesh shall perish together and Man shall turn again unto dust. — Job, 
xxxiv. 14, 15. 

The spirits of men were supposed to have been bestowed 
by the Sun. Their bodies came from the earth. 

1 A Vedic hymn, Baudry, Etudes sur les Yedas, 34, 35. 

2 Benfey, Samaveda, 239. 3 Munter, Bab. 42. 

4 Movers, 271, 266, 554 et passim. b J. Miiller, 117. 

6 Wuttke, ii. 251. 7 J. Miiller, 108, quotes Schoolcraft's Wigwam, 121 ff. 



PHILOSOPHY. 



153 



But their life the shining Sun hath taken away. — Homer, Odyssey, Book 
xxii. line 388. 

The Pythagoreaus considered all souls an efflux from 
the Universal Soul. 1 The Hindus said that the Spirit 
(Purusha), the Cause of being, is Light. 2 Moses calls Iahoh 
" the God of the spirits of all flesh," 3 because they are 
emanations from the Spirit of God. 

But there is a Spirit in man ; and the inspiration of Sadi gives them under- 
standing. — Job, xxxii. 

In whose hand is the soul of every living thing and the Breath of all man- 
kind. — Job, xii. 10. 

As he knew not his Maker and Him that breathed into him an active soul^ 
and breathed in a living spirit ! — Wisdom of Solomon, xv. 11. 

Then shall the dust return to the earth as it was, and the Spirit to Elohim 
who gave it. — Eccl. xii. 7. 

The soul being a bright fire, by the power of the Father 

Remains immortal, and is mistress of life. — Psell. 28 ; Cory, 243. 

I the Soul dwell a heat animating all things — 

For he placed mind indeed in soul, but soul in dull body. 

Proc. in Tim. ; Cory, 243. 

Thus saith Hael (the God) Iahoh that created the heavens and stretched 
them out : he that spread forth the earth and that which cometh out of it ; 
he that giveth Breath unto the people upon it and Spirit to them that walk 
therein. — Isaiah, xlii. 5. 

For thine incorruptible Spirit is in all things. — Wisdom of Solomon, xii. 1. 

My Spirit shall not always strive with man for that he also is Flesh : yet his 
days shall be 120 years. 4 

Hesiod says the human mind is God incognito ; Orpheus 
says, One God is present in all. Tully says : Deum te 
scito, " know that you are God." & Eve says : 

I have gotten a man who is Iahoh ! — Gen. iv. Schmid's Bible. 

This is a Hebrew pun (Jccdnithi, I have possessed) on the 
word Kin. Kin (Cain) was one of the names of Iahoh. 
Iehouah passed with the heathen for Saturn and Typhon. 7 

1 Ritter, i. 416. 2 Wuttke, ii. 295, 296, 324, 328 ; De Wette, Bibl. Dogm. 
433, 84. 3 Numb, xxvii. 16. 4 Gen. vi. 3. The Spirit is here the Life 

Principle Iao. 5 W. Williams, 42. 

6 Kin is Akan, Iachin, Chon, Agni the Fire-god (Iahoh). 7 Movers, 297. 

7* 



154 



SPIRIT-HISTORY OF MAN. 



For Egypt is Adam (man) and not El (God), and his horses are Flesh but 
not Spirit. — Isaiah, xxxi. 3. 

Until the Spirit be poured upon us from on high. — Isaiah, xxxii. 15. 
Dum Spiritus hos reget artus. 

While Spirit shall rule these limbs. — Yirgil, iEneid, iv. 336. 
Spiritus intus alit. 

Spirit feeds within us. — iEneid, vi. '1 26. 
Est Deus in nobis. 
God is in us. — Ovid. 1 

Iao is the physical and Spiritual Life-principle from 
which the souls emanate. 2 Like man, all Nature separates 
into Body and Spirit. 3 According to the Chinese, " in the 
midst of Chaos there was a subtile vivifying principle. This 
was the Supreme Verite." 4 

And he will give you another Advocate (Paraclete), the " Spirit of Truth." 
— John, xiv. 17. 

The principle of life and motion beyond the material 
world Anaxagoras called " Spirit," which is " the purest and 
most subtile of all things, having the most knowledge and 
the greatest strength." This " Spirit" gave to all those 
material atoms, which in the Beginning of the world lay in 
disorder, the impulse by which they took the forms of in- 
dividual things and beings. 5 

Know ye not that ye are the temple of God, and that "the Spirit" of God 
dwelleth in you." — 1 Cor. hi. 16. 

For what man knoweth the things of a man, save " the Spirit" of a man 
which is in him? Even so the things of God no man knoweth, but "the 
Spirit" of God.— 1 Cor. ii. 11. 

With Ahura-masda is mentioned the Spirit of Ahura-masda, 
the Holy Spirit. 6 

" The Spirit" Narayana desired to create : out of Narayana 
sprung Brahman, Yishnu, Rudra, the twelve Adityas, the 
Rudras. " Narayana is all that has been and will be." 7 



1 Williams, 42. 

4 Pauthier, La Chine, i. 115. 

6 Duncker, ii. 335. 



2 Movers, 269. 3 Duncker, ii. 66. 
5 K. 0. Muller, Hist. Greek Lit. 247. 
7 Weber, Ind. Stud. i. 381. 



PHILOSOPHY. 



155 



Narayana is adored as Vishnu. 1 Yishnu is later identified 
with the previously independent existing Earayana, " the 
Spirit" that life-giving moves over the waters and works 
creative in them. 2 

The Spirit of God is Fire. 3 In the rite of baptism Water 
is an emblem of the Spirit. 

I indeed baptize you in water ... He will baptize you in Holy Spirit and 
Fire— Luke, iii. 17. 4 

Water as compared with Air is Matter, as compared 
with Earth it is Spirit. Air is Spirit when compared with 
Water, but it is Matter when compared with Aether. 

Pherecydes, the Syrian, considered that Chronos (Saturn) generated from 
himself Fire, Spirit and Water, representing, as Damascius supposed,the three- 
fold nature of " That which only the mind perceives." 5 

Moisture is a symbol of the soul (life or Spirit). Plato 
calls it, at one time, " the liquid of the whole Yivifi cation," 
at another, " a certain fountain." 6 

Ileraclitus, a Greek philosopher who lived about 505 
B. C, regarded Fire as Spirit in the fire, as the true Soul 
of the world. 1 This is the Hindu idea of Agni (Ignis) the 
Fire as Soul of the world. Ileraclitus thought, " that every 
thing is in perpetual motion, that nothing has any stable or 
permanent existence, but that every thing is assuming a 
new form or perishing. Fire lives the death of the earth ; 
air lives the death of fire ; water lives the death of air ; 
and the earth that of water; 8 by which he meant that 
individual things were only different forms of a universal 
substance, which mutually destroy each other. In like 

1 Weber, Ind. Stud. i. 252. 

2 Wuttke, ii. 291 ; Lassen Ind. Alterthumskunde, 682, 777. 

3 Egypte, 141 ; Chinese Eepository, x. 49 ; Wuttke, ii. 295 ; Ovid, Metam. 
Fable I. 22 ; 2 Kings, i. 12 ; Gen. i. 2. 4 Transl. Griesbach's New Test. ' 

5 Damascius, in Cory, 321. 6 Cory, 259. 7 Weber, Ind. Stud. ii. 382. 

8 Out of the Soul of the world (Atman) sprung the Aether, out of the Aether 
the Air, out of the Air came the Fire, out of the Fire Water, out of the Water 
Earth.— Ind. Stud. ii. 217. 



156 



SPIRIT-HISTORY OF MAN. 



manner lie said of men and gods, ' Our life is their death ; 
their life is our death ; ' that is, he thought that men 
were gods who had died, and that gods were men raised 
to life." 1 Euhemerus also held that the gods were de- 
ceased men : and this view is taken in the Bible, which 
turns the old gods into " deceased patriarchs " of the 
Hebrew nation. Like Moses, who described God as fire, 
Heraclitus considers it the principle of this perpetual de- 
structive transition from one thing into another; though 
he probably meant not the fire perceptible by the senses, 
but a higher and more universal agent (the Divine Fire). 
He conceives the idea of the igneous principle of life, like 
the principe igne of the Chinese philosophers and the 
American Indians. 2 " The unchanging order of all things 
was made neither by a god nor a man, but it has always 
been, is and will be i the Living Fire' which is kindled and 
extinguished in regular succession. This perpetual motion 
is guided and directed by some power, which he called 
Fate. Heraclitus considered the original Matter of the 
world to be the source of life." 3 Xenophanes (born 556 B. C.) 
considered God all Spirit and Mind. Following Xenophanes 
the whole philosophy of Parmenides (B. C. 450) rests upon 
the idea of Existence, which, strictly understood, excludes 
the ideas of creation and annihilation. 4 That the Fire was 
regarded as the Spirit issuing from the Unrevealed God is 
evident from the Hindu philosophy. 

" In the Beginning the First Cause (Tad) existed alone. He thought : I will 
let the Worlds issue from me : He let them go forth : Water, Light, Transitory 
(Matter) and the Waters (of Heaven). Water was above the Firmament (Heav- 
en) which bears it. Then he formed out of the waters the Spirit (Purusha). 
He looked upon it and its mouth opened like an egg ; out of its mo>ath pro- 
ceeded Speech, and from the Speech, Fire." 5 

Kneph (the Good Daemon the Sun) the Creator brought 

1 K. O. Muller, 244, 245. 2 J. Muller, 55, 56 ; La Chine, ii. 356. 

3 K. 0. Muller, 245. 4 Ibid. 250, 251. 6 Wuttke, ii. 295. 



PHILOSOPHY. 



157 



forth out of his mouth an Egg from which Ptah spruug. 1 
"The philosophers of later times made him to be an Intel- 
lectual Principle ; he was, according to more material con- 
ceptions, the element of Water, or the Sun." The Phoeni- 
cians represented this god by a serpent. 3 He is Ophion- Ura- 
nus the Deity conceived as purest Intelligence, like Ahura- 
Mazda (Mazda—the Wise) in Persia. "In the temple of 
Osiris at Philae he appears fashioning upon a wheel or lathe 
the limbs of Osiris, 3 while the figure of the god Nile stands 
by and pours water on the wheel."* The Hindus said: 

Then he formed out of the waters "the Spirit" (Purusha). 

Purusha also means " a man." The IS, ilometer was kept in 
the temple of Serapis at Canop-us (Kneph). The Kile was 
called by many names of the Sun, as Melo, Iaro, Oceam-es, 
Ocean-us, Siris (Asar) Osiris, Ap (Hapi), Sihor, Anel (Keleus, 
Kilns). Pliny calls it Agathodenion,tbe Good Daemon (the 
Sun-deity). 6 

" Emanations of light and water appear to have been de- 
scribed by similar names." 7 Thus we have iom " day" (sun), 
iamim " days ;" iam (or iom) " lake" in Hebrew : Mu " light," 
a god Ma in Egypt ; ma, mo " water" in Egyptian, 8 mi " wa- 
ter" in Hebrew ; Kero the shining, the Sun, Kerio " Mars" 
(Sol), Kara "the waters," Kereus water-god, Karayana " tlie 
water-moving," the " Spirit" in India, Anar " the Eorming 
Principle" in the Scandinavian mythology, 9 Ianuar (Ianus) 
Anaur-us, a river of Iolcos, Kara a Russian stream ; Abar 
or Bar (Var) the Sun, Yar the Sun's river, Vari " water" in 
Sanskrit, Yar " a sea in heaven" in Persia, Yaruna " water- 
god ;" Adar (Atar) the Sun, Tlior the thunder and water- 

1 Uhlemann, Thoth, 26, 37. 2 Kenrick, i. 314. 

3 Adonis, Adam, ApasoD, Ar, Eros the archetype of light, the Spirit of Elo- 
him in the inundation. 4 Kenrick, i. 314. 5 Wuttke, ii. 295. 
6 Williams, 285, 312. 7 Ibid. 301. 

8 Uhlemann, Handbuch, i. 161 ; BuDsen, Hist. Phil. ii. 61. 

9 American Encycl. Art. Northern Mythology. 



158 



SPIRIT-HISTORY OF MAN. 



god, H-udor " water Ap the Sun, Ap " water" in Sanskrit ; 
Opo or Po, the river; Tag the Sun, Tagus the Sun's water; 
Osiris the Sun and Osiris the Nile ; Anos the Sun, Anoh 
the water-god ~N\\h or Nah ; Anakos the Sun, Anakos or 
Noach the Sun and water-god who foretold the Flood in 
Phiygia ; Ani the Sun and Oannes the god with the fish- 
tail ; Purisha in Sanskrit " water," Purishin the Sun. 1 Anion 
the Sun, Baal-Maeon ; Maon in Arabic is " water ;" 2 " As" 
the Sun, Ash " fire" in Hebrew, osli " water" in Egyptian ; 
Anan or Hanan the Sun, E"oun " water" in Egyptian. 3 

And Iahoh came down in a cloud and spake to him (Moses) and took of 
the Spirit that was upon him and gave it unto the seventy elders : and it came 
to pass that when the Spirit rested upon them they prophesied. — Numb. xi. 25. 

And Pharaoh said unto his servants, Can we find such a one as this is, a 
man in whom is the Spirit of God ? 

And Pharaoh said unto Joseph : Forasmuch as Elohim (God) hath showed 
thee all this, there is none so discreet and wise as thou art. — Gen xli. 38, 39. 

Take thee Iahosha the son of Non, a man in whom is the Spirit. — Numb, 
xxvii. 18. 

As the light proceeding from the sun is the source of life, 
it is considered besides as a Spiritual influence going out from 
the Most High God. 4 The Sun is the source of all inspira- 
tion and poetical power. 

Apollo with full force rushed on Demodocus. — II. viii. 
He was filled with the Holy Ghost and prophesied. 
And God (Theos) has breathed into my mind all sorts of songs. — Odyssey, 

xxii. 347. 

But Zeus himself made this thought in my mind. — Odyssey, xiv. 2*73. 
Behold I pour out my Spirit upon you. — Prov. i. 23. 

The Spirit of Iahoh spake by me and his Word was in my tongue. — 2 Sam. 

xxiii. 2. 

And the Word of Iahoh came expressly unto Iahazakal the priest. — 
Ezekiel, i. 3. 

The Light- Aether is the Spirit. 5 " With respect to the 
soul some say that it is incorporeal, others that it is a body. 



1 Wilson, Rigv. ii. 130. 

8 Seyffarth, Gram. Aegypt. 33. 



2 Williams, 291. 

4 Movers, 554. 5 Ibid. 281, 282. 



PHILOSOPHY. 



159 



Some say that it is made up of atoms ; others that it is fire, 
air, water. Some say it is an Aethcreal body." — Aristotle, 
ed. Taylor. 

The Mind of the dead lives not, but has an immortal intelligence, falling 
into the immortal Aether. — Euripides, Helen. 1015, 1016. 

It is sown a natural body, it is raised a Spiritual body. 

If in this life only we have hope in Christ, we are of all men most 
miserable. 

But some will say, How are the dead raised up, and with what body do 
they come ? 

Fool, that which thou sowest does not produce life, except it die : and that 
which thou sowest, thou sowest not that body that shall be, but only grain. — 
Paul, 1 Cor. xv. 

The earth is only corruption and generation. All generation proceeds 
from a corruption. — Livres Hermetiques ; Egypte, 140, 139. 
It is sown in corruption, it is raised in incorruption. 

These doctrines were taught in the Eleusinian Mysteries. 1 

But Elohim will redeem my soul from the hand of Hades ; for he will re- 
ceive me. — Psalm, xlix. 15. 

Though I walk in the midst of trouble, thou wilt revive me ; thy visitation 
has preserved my spirit. — Job, x. 

Whither shall I go from thy " Spirit," or whither shall I flee from thy 
presence ? 

If I ascend up into heaven thou art there ; if I make my bed in Hell, be- 
hold thou art there. 

If I take the wings of the Morning, dwell in the uttermost parts of the sea ; 

Even there shall thy hand lead me, and thy right hand shall hold me. 

For thou hast possessed my reins : thou hast covered me in my mother's 
womb. 

I will praise thee, for I am fear/telly and wonderfully made : marvellous 
are thy works, and that my soul knoweth right well. 

He who is, as it were, the Generator of men as well as of heaven and earth, 
of whom Creation has imbibed life, abides with his glories : he it is who en- 
tering into the tvomb procreates. — Wilson, Bigveda, ii. 84. 

As thou knowest not what is the way of the Spirit, nor how the bones 
grow in the womb of her that is with child. — Eccles. xi. 5. 

My substance was not hid from thee when I was made in secret, curiously 
wrought in the lowest parts of the earth? — Psalm, exxxix. 

1 See page 213, Chap. VIII. of this work. 

2 A philosophical myth, in Plato, says that the gods formed man and other 
animals of clay and fire within the earth. — Anthon, Art. Prometheus. 



160 



SPIRIT-HISTORY OF MAN. 



Thine eyes did see my substance while it was yet unfinished ; and in thy 
book all my members were written, in continuance were fashioned when as yet 
no one of them existed. — Psalm, cxxxix. 

The Spirit of El hath made me and the Breath of Sadi (Shaddai) gives me life. 
— Job, xxxiii. 4 ; Hebrew Bible, Schmid. 

Adonai Iahoh and his Spirit hath sent me. — Isaiah, xlviii. 16. 

There is no man that hath power over the Spirit to retain the Spirit : 
neither hath he power in the day of death. — Eccles. viii. 8. 

The Hindu Yedas say : 

Agni, the Sun, the Soul of all that is movable or immovable, has filled 
(with his glory) the heaven, the earth, and the firmament. 1 

Mahan Atma (the great Soul or Spirit) is the Sun. 2 
Mahan Atma is Brahma. 3 The Sun is " the Brahman." 4 
" The Brahman" manifests itself externally as Wind (Vayu), 
internally as Breath of life (Prana). 6 The Atman (Soul of 
the universe) manifests himself within as Breath of life, ex- 
ternally as the Sun. 6 Adam (in German Odem and Athem, 
meaning Breath, Athmen " to breathe," the Hindu Atman, 
the Hebrew Spirit of God or Breath of life) is Narayana 
" the Spirit" that moves creative on the face of the waters, 
according to Hindu philosophy. ]STarayana and the Atman 
are one and the same. 7 Narayana is Yishnu the Sun. 

" The Brahman" (das brahman) is compared with the 
heart (manas, raens=mind) and the Aether (akaca). 8 " The 

Compare Bacchus and Demeter under the earth. — Egypte, 133; K. 0. 
Miiller, 231. 

Who descends beneath the hollow earth 
Knows the God-given beginning of life. — Pindar, Threnoi. 8. 
Dying I go beneath earth whence I came ! — Euripides, Hercules Furens, 124*7. 

" The deities under the earth" to whom God, the leader of all, intrusted the 
administration of the world filled with gods and men and other living beings, 
as many as have been made by the Demiurgus according to the best image of 
a form not begotten, and eternal, and to be perceived by the mind. — Timseus 
the Locrian, c. 105, ed. Stallbaum ; Burges, Plato. 

1 Rig Veda Sanhita, Wilson, i. 304. 2 Mills, Hist. British India, i. 200, 206. 
3 Wuttke, ii. 257. 4 Weber, Ind. Stud. i. 261. 6 Ibid. 262. 
6 Ibid. 277. 7 Weber, Ind. Stud. pp. 8, 9. 8 Ibid. i. 260. 



PHILOSOPHY. 



161 



Brahman" (the neutral Brahma) is the heart of the universe. 1 
Akar, Kur, is the Sun ; Kar, Kardion, " the heart" in Greek. 
In India Purishin is the Sun, 2 Purnsha "the Spirit," and Pra- 
criti " Matter." Purnsha also means " a man" in Sanskrit. 
So in like manner Adam is the Sun (Adamus or Thammuz). 
Adam is " the Spirit" and means " man," " a man" in 
Hebrew. In Egypt Athom, Thorn, Tom, Atumu, Atmu, 
are names of the Sun ; in Greek Thumos is " the mind," 
and Edom a people. The Bible considers every life or 
soul an emanation from the Spirit of God. " As" means 
" Sun," " life." In Egyptian, Ash means man (As, Es), 8 
in Hebrew Aish means man, and Ash fire (the Spirit). Osh 
is water. 4 We have also Abas, Busi, the Sun, Abos the 
Dawn, Phos " light," and Phos " a man" in Greek ; Anar, 
ISTero the Sun, Aner "man" in Greek, Nri in Sanskrit, 
JSTere, Nar, Nara " man" in Zend, E'er in Umbrian ; Abar, 
Bar, Avar, Tar the Sun ; Pur, Feuer (fire), Yir " man" in 
Latin, vira, vir " man" in Zend, vira " man" in Sanskrit ; 
Amad, Muth the Sun, mat " man," Mata " aMecle," Madai 
" Medes" : Aman the Sun, Anion in Egypt the Demiurgic 
Spirit or Intellect, Man in English " a living soul," Menes 
in Egyptian " the Eternal One," 5 Manas in Sanskrit the 
Soul of the World (Mens in Latin) the Mind of the universe : 
Asal, As el, Azael, Sol, the Sun ; Seele " the soul" in Ger- 
man, in English, soul. Am is the Sun (lama, Iamus, Om, 
lorn, Ioma) in India, Greece, Palestine, Egypt, Asia Minor 
and Ohaldaea ; in Slavonian Oum, um means spirit, soul. 6 
Am (Om) in Hebrew means " people," populus, Ham 
"mankind," ham "man" in Egyptian, hime "woman," 7 
ham " creatus" ; homo " man" in Latin, Ah am " I," Old 
Persian. We find Paran (Baran), Yaruna (sun-god), and 
Prana the " Breath of life," phren the intellect ; Basak 

1 Weber, ii. 3v6. 8 Wilson, Eigv. Sanh. ii. 130. 

3 Seyffarth, Gramm. Aegypt. 16, 18. 4 Ibid. 33. 

5 Uhlemann, Handb. i. 161. 6 Grimm, Berl. Akad. 1854, p. 309. 
7 Seyffarth, Grammar, App. 5. 
11 



162 



SPIRIT-HISTORY OF MAN. 



(Adoni) and Psuke the Soul ; Abas (the Sun), Afza the 
" spirit 1 ' in Persian ; Adal, Tal the Sun, and Dil the 
" heart" in Persian (diligo in Latin) ; Ani, Ianus the Sun 
and ian "sour' in Persian. Ani is the Sun; Philo says 
" on" is " mind." 1 ^Ln-thropos in Greek means " man" and 
Iaon-es " men" " Ionians." Anam, Noum were Egypto- 
Phoenician names of the Sun ; anim-us is in Latin " the 
mind," anima the soul. Anak, Anakos, is the Sun, Anok is 
" I" in Hebrew. Ak, Ag, Iauk, Ukko, Auges, are sun- 
names, Ego, Ich are pronouns of the first person. Manu is 
in India and Asia Minor the Sun ; manudscha, mensch, man 
the sun-born. Abi is the Sun, Iabe God ; Bai means " soul" 
in Egyptian. 2 Ad, or At, is the Sun ; Eth (^) is " heart." 3 
Anos, Anus, Enos are Babylonian and Old Italian names 
of the Sun; Nous means "mind" in Greek, and Enos in 
Hebrew means " mankind," " men" ; 4 Noah the patriarchal 
" man." Compare Asam, Shem the Sun, Shem u mankind ;" 
Iapet-os, a Titan, the Sun, Abot the Sun, Buddha, Phut the 
Sun and fire-god, Aphthas, Iephtha, Pthah the fire-god and 
sun-god, and Iapet " mankind" ; Alak, Lukos, Lux, Lukeios 
. (Apollo) the Sun, Logos the Creator-Sun, the Divine Wis- 
dom or Mind, 5 Logoi " souls" in Greek. 

And Lukos guided the course of the maritime horses, 
Conducting the car of his Father. — Nonnus, xxiii. 125. 

The term Logos, in Greek, means literally " Word 
the plural Logoi means " words," " ideas," " souls." In 
philosophy logoi are the archetypes or eternal " images" 
of things, which existed in the Mind of the Eternal One 
as "Ideas." They were clothed with Matter by the Efficient 
Cause (Iao the Demiurg, Creator) to form the existing bodies. 
This is the old traditional Babylonian and Platonic philosophy 
of Creation, and is substantially that of the Old and New 
Testament. The Sankhya school of philosophers in India 
(B. C. 600) held that the individual souls were eternal and 

1 Philo Judffius, ii. 308 ed. Bohn. 2 TJhlemann, Handbuch, i. 160. 3 Ibid. 
4 Philo, ii. 398 ; Bunsen, Aegyptens Stelle v. 4, 5, p. 65. 6 Movers, 270. 



PHILOSOPHY. 



163 



clothed themselves with material forms. The Hindu doctrine 
of " living atoms or seeds" the archetypes of the senses, 
placed their origin in the mind, the heart, the interior sense 
within us (manas, mens). The Heart of the world (Brahm) 
excited by Love (Kama, Eros) becomes creative, and from 
it the senses emanate changing the space within the manas 
(the Divine Mind or Soul) into the external world. The 
world emanates from Brahm. 1 

The Babylonians pass by in silence the One Beginning 
of all things, and they constitute Two, Apason and Taauthe, 
making Apason the husband of Taauthe and naming her the 
Mother of the gods. 2 Apason and Taauthe are the Spirit 
and the Matter, Bel and Mulitta, Adonis and Yenus, Bac- 
chus and Ceres, Osiris and Isis, Dionysus and Demeter, Adam 
(Euas) and Eua, the Two Principles of the ancient philoso- 
phy celebrated in the Eleusinian Mysteries. We find them 
also in Hesiod. 

Sing the sacred descent of the immortal gods who sprung from Earth and 

starry Ouranos, 
And murky Night and those whom briny Pontos reared. 
And tell how first the gods and Gaia sprung, 
And rivers and boundless Pontos raging with billows. 
Chaos was generated first, and then 
The broad-bosomed Earth the ever stable seat of all 
The Immortals that inhabit the snowy peaks of Olympus 
And the dark, dim Tartarus in the depths of the wide-wayed Earth 

And Love, the fairest of the Immortal Gods 

Then came vast Heaven bringing Night with him 

And eager for love brooded around Earth. — Hesiod, Theogony. 

On account of the various fertilizing and animating influ- 
ences which the Earth receives from the Heaven, the Greeks • 
were led to conceive Earth and Heaven as a married pair, 
whose descendants form in the Theogony a second great 
generation of deities. With Zeus, God of the heavens, who 
dwells in the pure expanse of the Aether, is associated, 



1 Weber, Ind. Stud. ii. 376. 



2 Damascius; Movers, 2*75. 



164 



SPIRIT-HISTORY OF MAN. 



though not as a being of the same rank, the goddess of the 
Earth. The marriage of Zeus with this goddess (which 
signified the union of Heaven and Earth in the fertiliz- 
ing rains) was a sacred solemnity in the worship of these 
deities. 1 

The Yedic hymns say : 

I praise Heaven and Earth for preliminary meditation. 2 

The Heaven is my parent and progenitor ; the navel (of the earth) is my 
kinsman ; the spacious Earth is my mother. 

The womb lies between the two uplifted ladles, and in it the Parent has 
deposited the germ of the fruitfulness of the daughter. 

Those Two, the divine Heaven and Earth, are the diffusers of happiness on 
all, encouragers of truth, able to sustain the water (of heaven), auspicious of 
birth, and energetic : in the interval between whom proceeds the pure and 
divine Sun for (the discharge of his) duties. 

Wide-spreading, vast, unconnected, the Father and Mother, they two pre- 
serve the worlds. Eesolute as if (for the good) of embodied (beings) are Heav- 
en and Earth, and the Father has invested every thing with forms. 

The pure and resolute Son of (these) parents, the Bearer (of rewards), 
sanctifies the worlds by his intelligence as well as the Milch Cow (Earth) and 
the vigorous Bull (Heaven), and daily milks the pellucid milk of the sky. 9 

The Chinese said, The Tao (the Reason Supreme) is the 
Heaven, it is the Life, it is the Spirit. 4 " The Heaven and 
the Earth are transported in space and mutually penetrate." 6 
The Chinese philosopher Tchouang-tseu (B. C. 338) said 
that the Tao, the Supreme Intelligence, gave birth to Heav- 
en and Earth. 6 This is the Egyptian doctrine that God 
produced Matter from the Materiality of his divided Es- 
sence. The Book of Genesis commences : 

In the Beginning Alohim created the Heavens 7 and the Earth (Aras). 

The Samaritan version reads : 

In the Beginning Alhh (Alahah) created the Heavens (Shomih) and the 
Earth (Arah). — Samaritan Pentateuch. 8 

1 K. 0. Miiller, Hist. Greek Lit. 14, 90. 2 Wilson, Kigv. i. 287. 
3 Wilson, Kigv. ii. 138, 106, 107. 4 Pauthier, La Chine Mod. 360. 

6 La Chine Mod. 361, univ. pitt. 6 Ibid. 363. 

7 The Septuagint Version B. C. 285, reads "Heaven." — Gen. i. 1. 

8 The J polyglot : Paris polyglot. 



PHILOSOPHY. 



165 



Aben Ezra says, The Samaritans write instead of " Elohim 
created," " Azima created." The most learned Eabbins 
said Azima was a goat. Compare the Mendesian Goat in 
Egypt and the sun-god Pan with goat's horns. Compare 
also Baal-SEMEs the Sim. 1 

In the Egyptian account, there was an eternal Chaos 
and an eternal Spirit united with it which arranged the dis- 
cordant materials and formed the universe. According to 
Egyptian philosophers, the One Principle of the universe is 
Unknown Darkness. The Two Principles are Water and 
Sand (Spirit and Matter.) 8 

The watery element which is the Beginning and Genesis of all things from 
the Beginning created three bodies first : Earth, Air and Fire. 3 

In Phoenician philosophy the Two Principles were " Tene- 
brous Air filled with Spirit" and Chaos. 4 According to 
the Orphic Cosmogony, " the Aether was manifested in 
Time from the Beginning, and on every side of the Aether 
was the Chaos." The Aether is the " Spirit" surrounded 
by the Chaos. It is the Phoenician Light-Aether. u The 
Earth was invisible on account of the darkness ; but ' the 
Light ' broke through the Aether"* The Hebrew opinion 
about Matter would naturally be that of the Phoenicians, 
for they dwelt together and spoke the same language.* 
We know that the Phoenicians held the doctrine of the 
" Two Principles," Spirit and Matter, as the causes of all 
things.. Fire or Wind was the material symbol of the 
Spirit ; Water, of Matter. Genesis begins with a descrip- 
tion of the creation of heaven and earth, but not of Water 
(the first form of Matter in all the ancient Cosmogonies). 

In the Beginning, Elohim created the heaven and the earth. And the earth 
was without form and void: and the Spirit of God moved on the face of the 
waters. 



1 Movers, 1*74. 2 Damascius ; Cory, 321. 

3 Pythagorean fragment : Cory, 321. 4 Philo 1 s Sanchoniathon, A. 

b Cory, Anc. Fragm. 297. 6 Munk's Palestine, 86, 87, 435. 



166 



SPIRIT-HISTORY OF MAN. 



When he prepared the heavens I was present ; 

When he described a circle on the face of the deep : 

When he disposed the atmosphere above —Proverbs, viii. 27. 

And. Elohim made the firmament (the heaven), and divided the waters 
which were under the firmament from the waters which were above the 
firmament. 

And Elohim said, Let the waters under the heaven be gathered together 
unto one place, and let the dry land appear. — Genesis, i. 

Then was the Spirit, and Darkness and silence were on every side ! 

Then thou didst command a fair light to come forth. 

Upon the second day thou didst make the spirit of the firmament, and 
didst command it to part asunder and make a division betwixt the waters, that 
the one part might go up and the other remain beneath. — 2 Esdras, vi. 

He spreads out the heavens like a vault ; upon the waters he has founded 
it. — 2 Esdras, xvi. 59. 

Thou saidst, Let it bring forth, and it gave birth : for he fixed the earth 

Ever tossed by Tartarus, and sweet light he himself gave. 

Heaven above and the azure sea he spread out. — Eruthraea Sibylla. 1 

We know from Herodotus that the Orphic and Bacchic 
doctrines and usages were really Egyptian. 2 " Orpheus 
and Homer transmit the philosopher's mantle and a divine 
language to Plato." 3 "It is difficult to determine the time 
when the Orphic association was formed in Greece, and 
when hymns and other religious songs were first composed 
in the Orphic spirit. But if we content ourselves with seek- 
ing to ascertain the beginning of higher and more hopeful 
views of death than those presented by Homer, we find 
them in the poetry of Hesiod. . . . At the time when the first 
philosophers appeared in Greece poems must have existed 
which diffused, in mythical forms, conceptions of the origin 
of the world and the destiny of the soul, differing from those 
in Homer. About 612 B. C, Epimenides of Crete, an early 
contemporary of Solon, was sent for to Athens, in his char- 
acter of an expiatory priest. Damascius ascribes to him a 
cosmogony in which the mundane egg plays an important 
part, as in the Orphic cosmogonies. Another and more ex- 

1 Boissard, 210 ; Servatius Gallaeus. 2 Kenrick, i. 338 ; Herodot. 2. 81. 
3 Marcellus, Nonnus, Notes to Dionusiac iv. 



PHILOSOPHY. 



167 



traordinary individual of this class was Abaris, who, about 
& generation later, appeared in Greece as an expiatory priest, 
with rites of purification and holy songs. Some fragments 
of a theogony composed by Pherecydes (about 600 B. C.) 
have a much closer resemblance to the Orphic poems than 
to Ilesiod. They show that Orphic ideas were then in vogue. 
The god Ophioneus (the Serpent-god, the Divine Wisdom of 
the Deity), the unity of Zeus and Eros, and several other 
things in the Theogony of Pherecydes also occur in Orphic 
poems. Plato derived many of his ideas from the Orphic 
and Pythagorean doctrines." These Orphic priests seem to 
have had ideas like the Jewish. They dressed in linen like 
the Phoenician, Hebrew, and Egyptian priests, and prom- 
ised to release men from their own sins and those of their 
forefathers, by sacrifices and expiatory songs. 1 They had 
the same- regard for the ox as a sacred symbol which the 
Hebrews evinced. In describing the creation of the world, 
they usually employed the image of a bowl (crater), in 
which the different elements were supposed to be mixed in 
certain proportions, or garment, in which the different 
threads are united into one web. 2 
Janus (Aion) says : 

Me the ancients called Chaos, for I am the pristine thing. 
See, of how long a time I will sing the acts. 
This lucid Air, and, what remains three bodies, 
Fire, waters, earth, were one heap. 

When this once separated, by the strife of its own things, 
And the loosened mass removed into new homes, 
The Flame sought heaven ; a nearer place took Air : 

1 K. 0. Miiller, 235. 

Alas ! wretched are these sufferings, but from some distant period or other 
I receive this calamity from the gods,/o?' the errors of some of those of old. — 
Euripides, Hippolytus, 832. 

Visiting the sins of the fathers upon the children unto the third and fourth 
generation. — Second Commandment. 

The Hindus held that the misfortunes of this life were owing to sins com- 
mitted in a former existence of the soul. 

s K. 0. Miiller, 237, 232. 



168 



SPIRIT-HISTORY OF MAN. 



In the midst of the bottom earth and ocean sat. 

Then I, who had been globe and unformed mass, 

Returned into form and members worthy of a god ! 

Now also, as a little mark of my formerly confused figure, 

What is in me seems the same before and behind! — Ovid, Fast. I. 113. 

First I sung the obscurity of ancient Chaos, 

How the Elements were ordered and the Heaven reduced to bound ; 
And the generation of the white bosomed Earth and the depth of the 

Sea, 

And Eros (Love) the most ancient, self-perfecting, and of manifold 
design, 

How he generated all things and parted them from one another. 

And I have sung of Kronos so miserably undone, and how the kingdom 

Of the blessed Immortals descended to the thunder-loving Zeus. 

Orpheus, Arg. 419. 

First, the vast necessity of ancient Chaos, 
And Kronos, who in the boundless tracts brought forth 
The Aether and the splendid and glorious Eros of a two-fold nature, 
The illustrious Father of Night, existing from eternity. 
I have sung the birth of powerful Brimo (Hecate) and the unhallowed 
deeds 

Of the earth-born (Titans) who showered down from heaven 

Their blood, the lamentable seed of generation, from whence sprung 

The race of mortals who inhabit the boundless earth for ever. 

Arg. 12. 1 

Then a second race of men will spring up, huge, terrible, the race of the 
earth-born Titans. Who have the same visage, one nature and manner of 
body, all will have one species and one voice. They will determine lastly, 
hastening to destruction, to fight arrayed against the starry heaven. Then 
there will be an overflow of great Ocean upon them, with raging waters. But 
the Great Sabaoth incensed will restrain him, suppressing, that he should not 
again undertake to make a deluge upon evil-minded men. But after the Great 
God that thunders on high shall have compressed the Sea shut up in its own 
bounds within shores and harbors, and shall draw a line of earth about it, then 
the Son of Great God shall come in the flesh to men, like to mortals upon 
earth . . . For eight monads, as many decads in addition to these, and eight 
hecatontads will signify to unbelieving men the Name. But do you in your 
mind recognize Christ Son of Immortal God Most High ! He will fulfil the 
law of God, he will not abolish it, being an exact Image, and will teach all 
things. To him the priests shall bring offerings, proffering gold, myrrh, and 
frankincense. — Sibylline Orac. 2 



1 Cory, 291. 



s Gallaeus, 175-180. 



PHILOSOPHY. 



169 



According to Pherecydes, " Chronos (Time, Saturn), 
Zeus and Clithonia existed from eternity. Clithonia was 
called Earth." Here we have Chronos the First Cause, and 
the " Two Principles" Zeus and Clithonia, like the Baby- 
lonian " Two Principles" Bel and Mylitta. Pherecydes next 
relates how Zeus transformed himself into Eros, the God 
of Love, wishing to form the world from the original materials 
made by Chronos and Cllthonia. , "The Orphic theogony 
placed Chronos (Time) at the head of all things and con- 
ferred upon it life and creative power. Chronos was then 
described as spontaneously producing Chaos and Aether 
(the Spirit) and forming from Chaos, within the Aether, a 
mundane eg£ of brilliant white. The mundane egg is a 
notion which the Orphic poets had in common with many 
oriental systems ; but the Orphic poets first developed it 
among the Greeks. . . . They as well as Hesiod made Zeus 
the Supreme God at this period of the world. He was 
therefore supposed to supplant Eros-Phanes, and to unite 
this being with himself. . . . The unity of Zeus and Eros 
and several other things in the Theogony of Pherecydes also 
occur in the Orphic poems. 2 The Orphic poets also de- 
scribed Zeus as uniting the jarring elements into one har- 
monious structure ; and thus restoring by his Wisdom the 
unity which existed in Phanes, but which afterwards had 
been destroyed and replaced by confusion and strife. Here 
we' meet with the idea of a creation, which was quite un- 
known to the most ancient Greek j)oets. . . . The Orphic 
poets conceived the world as having been formed by the 
Deity out of pre-existing matter, and upon a pre-determined 
plan)' 3 

First was Chaos and Night, and black Erebus and vast Tartarus ; 

And there was neither Earth nor Air nor Heaven ; but in the boundless 

bosoms of Erebus 
Night, with her black wings, first produced an aerial egg, 
From which, at the completed time, sprang forth the lovely Eros, 



1 K. 0. Miiller, 241. 

8 



2 Ibid. 234. 



3 Ibid. 237. 



170 



SPIRIT-HI STOEY OF MAN. 



Glittering with golden wings upon his back, like the swift whirlwinds 

The race of the Immortals was not till Eros mingled all things together : 
But when the elements were mixed with one another, Heaven was pro- 
duced and Ocean, 
And Earth, and the imperishable race of all the Blessed Gods. 

Aristophanes, Aves, 698. 

According to Eudemus of Rhodes, a scholar of Aristo- 
teles, the Sidonians set before all, Saturn, Desire and Mist. 
Desire is the Babylonian Apason, the Love of the unre- 
vealed God. From the union of Desire with Mist are born 
Aether and Air, and from these two the egg is formed by 
the Intelligible Wisdom. 1 

The Egg the Duad of the natures male and female contained in it... and the 
Third in addition to these is the Incorporeal God with golden wings upon his 
shoulders, on his head a serpent invested with the varied forms of animals 
(the Zodiac ?). This is the Mind of the Triad. — Damascius. 2 

Oulomus would be the Intelligible Mind. 3 The Sun is 
the Intelligible Mind. 4 " Metis the first Father and all-de- 
lightful Eros. 5 " The- Demiurgus is more particularly 
Phanes. 6 

Eros, Eros, Thou that instillest desire through the eyes, inspiring sweet 
affection in the souls of those against whom thou makest war, mayst thou 
never appear to me to my injury nor come unmodulated: for neither is the 
dart of fire or the stars more vehement than that of Venus which Eros the 
Boy of Zeus sends from his hands. In vain, in vain, both by the Alpheus 
and at the Pythian temples of Phoebus does Greece then solemnize the slaughter 
of bulls : but Eros the tyrant of men, porter of the dearest chambers of Venus, 
we worship not, the destroyer and visitant of men when he comes. . . sacred 
wall of Thebes, mouth of Dirce, you could relate with me in what manner 
Venus comes : for by the forked lightning, by a cruel fate, she put to eternal 
sleep the parent of the Jove-begotten Bacchus, when she was visited as a bride. 
— Euripides, Hippolyt. 560. 7 

Eros is the tendency to create. It is " the Spirit." 
Hephaestus (Fire) seems to mean the Divine Breath which 

1 Damascius, 1. c. p. 259 ; Movers, 278. 2 Cory, 314. 

3 Cory, 320. 4 Damascius; Cory, 321. 6 Proclus in Tim. ii. 102. 

6 Proclus in Tim. ii. 93 ; Cory, 306. 7 See Buckley's Transl. 



PHILOSOPHY. 



171 



inspired the earth-clod with the life-fire, like Chronos the 
Life-dragon who created the world-egg. 1 Compare the 
Vedi.c Pramati, the " Fire on the altar" regarded as Soul 
of the world, Anima mundi : also Prometheus who stole fire 
to create men. Pramati is Agni. 

And wise Eros, self-taught, Shepherd of Eternity, having forced the murky 
gates of original Chaos. — Xonnus, Dionysiaca, vii. 110. 

Wisdom says : 

I came out of the mouth of the Most High, and covered the earth as a 
Cloud. He created me from the Beginning before the world. — Ecclesiasticus, 
xxiv. 3, 9. 

This is the Phoenician doctrine of the Two Principles, 
Aether and Chaos, Spirit and Matter. 

The Spirit (Pneuma) is the primal Male Power (mann- 
liche Urkraft). 2 The Book of Wisdom says that "In the 
Divine Wisdom there is an intellectual Spirit {irvevfjia voepov)^ ■ 
holy, Only-begotten, manifold, subtile." 

For Wisdom is more moving than any motion : she passeth and goeth 
through all things by reason of her pureness. 

For she is the Breath of the Potter of God and a pure Influence flow- 
ing from the Glory of the Almighty. — Wisdom of Solomon, vii. 22, 24, 25. 

The Platonic philosophers hold that Intellect is the very 
Life of living things, the First Principle and Exemplar of 
all, from which by different degrees the inferior classes of 
life are derived. — Proclus. 3 

But we speak of the Wisdom of God in a mystery, the hidden Wisdom 
which God ordained before the world. — 1 Cor. ii. 7. 

But we preach Christ crucified Christ the Power of God and the 

Wisdom of God — 1 Cor. i. 23, 24. 

Iamblichus and Plutarch regard Amun as the Demiur- 
gic Mind. 4 This is the Logos, the Divine Intelligence. 



1 Binck, i. 67. 2 Movers, 283. s Taylor, xxi. 4 Movers, 268, 



172 



SPIRIT-HISTORY OF MAN. 



We find the Egyptian Anion "p'sat, the Demiurg, used in 
Proverbs viii. 30, to express the Divine "Wisdom (the 
Demiurg) Who created the world. 1 

I was with him nutritious (Amon). — Prov. viii. 30 ; Schmid. 
Bacchus is the Nutritive and Generative Spirit. — Plut. de Is. xl. 

Amun-Khem appears to be really the god whom Plutarch 
describes as a form of Osiris. . . . The inscription "Arnuii- 
Pa," followed by the bull and vulture, is also found over a 
god w T ith the head of the ram, so that we have here the three 
gods Amun, Kneph, and Khem, united under one form. 
Another combination is Amun-Hor with the head of a 
hawk, the bird especially consecrated to Horns;- and on the 
Kosseir road is a tablet in which the god Khem is repre- 
sented as a hawk with human legs, holding up the flagellum, 
and with the plumes of Amun. — Kenrick, i. 318 * Wilkin- 
son, M. and C. 4. 265. 

The doctrine of the Egyptians concerning the immaterial archetypes incul- 
cates the origin of all things from the One with different gradations to the 
Many ; which again are held to be under the supreme government of the One. 
And God produced Matter from the materiality (the physical part) of his 
divided essence, which (Matter) being of a vivific nature the Demiurg took it 
and made from it the harmonious imperturbable spheres : but the dregs he 
used in fabricating the generated and perishable bodies. 2 

Thus spake the Creator and again into the same bowl in which he had by 
mingling tempered the Soul of the World, he poured what was left of the for- 
mer mixture, but not so pure a3 the first, less so by two or three degrees. 
And after having thus framed the universe he allotted to it souls equal in 
number to the stars, and distributed each soul to each star. — Stallbaum's Plato, 
Timaeus, p. 180. 

For the Creative Intellect when it proceeds to production, and leads forth 
into light the invisible power of the hidden archetypes (" causes," " images," 
"ideas," "souls," Aoyav), is called Amon : and when it perfects all things 
unerringly and according to art with truth, it is called Phtha : but the Greeks 
change Ptha into Hephaistus, attending only to the technical. And, as being 
a Producer of good things, it is called OSIRIS, and has other names in virtue 
of other powers and operations. 3 

Ptah as Fire and Light god is the creating Artificer, the 



1 Rinck, i. 164. 

3 Cory, 284; Kenrick, i. 303. 



2 Hermetic Fragments ; Cory, 285. 



PHILOSOPHY. 



173 



Power of the sunlight. Osiris-Ptah is Lord of life. 1 The 

first Chinese symbol represents at the same time the 

First Male Principle Yang, the Sun, light, heat, move- 
ment (Energy) and power. The second represents the 

Female Principle Yin. 2 

The Egyptians esteem the Sun to be the Demiurgus. 8 
The Sun is the emblem of the Divine Intelligence when it 
goes forth to production. This Divine Eeason or Intelli- 
gence' is personified in the Egyptian Amon, Osiris and 
Thoth the Supreme "Wisdom, called by the Father " Soul of 
my Soul and sacred Intelligence of my Intelligence." This 
Demiurg (Creator) Thoth is the Logos of Plato, the Divine 
Wisdom of Jesus Sirach and Philo, the " Word" of St. John, 
the Wisdom and Power of God. mentioned by Paul. Plato's 
Logos is the Divine Peason ; and was conceived in two ways 
— first as quiescent in God ; second, as going forth to pro- 
duction. In like manner the Egyptian Thoth is conceived 
in two modes, Thoth 1st and Thoth 2d — another symbol of 
the Sun (Phre) — the incarnation of the First Thoth who 
delegated to him the government of the earth, moon and 
a superior ministry in the hells. 4 

In the Egyptian dialogue between Pimander (the unre- 
vealed Intelligence of the First Cause) and Thoth, the 
Divine Wisdom manifested, we find a more philosophized 
expression of the same conception. 

"I am Pimander, the ' THOUGHT' of the POWER 

Divine He changed form and suddenly revealed to 

me All. I had then before my eyes a prodigious spectacle ; 
all was converted into Light, an appearance wonderfully 
agreeable and attractive ; I was enchanted. Shortly after, 
a terrible cloud, which terminated in oblique folds, and 
was clothed with a humid nature, was agitated w T ith a 

1 Uhlemann, Thoth, 45, quotes Book of the Dead, 142, 15. 

2 La Chine, ii. 346. 3 Cory, 28*7, from Chaeremon. 

4 Champollion, Egypte, 125 ; De Wette, Bibl. Dogm. p. 127. 



174: 



SPIRIT-HISTORY OF MAN. 



dreadful crash. A smoke escaped from it with noise: 
from this noise went out a voice ; it seemed to me the 
voice of the Light, and 'THE WOKD' proceeded out of 
this YOICE of the Light. 

" This £ Word ' was borne up on a humid principle (the 
waters) and from it proceeded the fire pure and light, which 
elevating itself, became lost in the airs. The Air, light like 
the Spirit, occupies the midst between the water and the 
fire ; and the earth and the waters were so mingled together 
that the surface of the earth enveloped by the waters did 
not appear at any point. They were both agitated by the 
"Word of the Spirit since it was borne above them. . . . 
Pimander says : This Light is me. I am the Intelligence, I 
am thy God and am much more ancient than the Humid 
Principle. ... I am the germ of the thought, the resplen- 
dent "Word the Son of God. Think that what thus sees and 
perceives in you is the Word of the Master, it is the 
THOUGHT which is God the Father; they are not at all 
separated, and their union is life. . . . 

" I prayed Him to turn his face to me. When he had 
clone so, I immediately perceived in my thought a Light, 
environed with innumerable POWEKS, brilliant without 
limits, the fire retained in a space, by an invincible force, 

and maintaining itself above its own proper base 

I demanded of him whence the elements of nature emanate. 
From the Will of God, said he, which having taken its 
own perfection has adorned with it all the other elements 
and vital seeds (principles of life) which he has created ; 
for the INTELLIGENCE is God, possessing the double 
fecundity of the two sexes, which is the LIFE and the 
LIGHT of His Intelligence ; He created with His Word an- 
other operative Intelligence (operating as creator); He is 
also God the Fire, and ' God the Spirit.' 

" The Operative Intelligence and the W ord enclosing in 
them the Circles, (7), and turning with a great velocity, this 



PHILOSOPHY. 



175 



machine moves from its commencement to its end without 
having either beginning or end." — Books of Hermes. 1 

In the cosmogony of Diodorus (borrowed partly from 
the Egyptians) Heaven and Earth had but one form, Chaos. 
Then the bodies separated from one another, and the uni- 
verse received its arrangement because the Air was in con- 
stant motion. The • fiery element (To TrvpcbSes) elevated 
itself into the upper regions and formed the sun and the 
other stars. The clay and earthy matter sunk by mixture 
with the Moisture. Later, by degrees the Water and Earth 
were divided by the constant internal movement and 
formed the sea and the firm land. By the fire which 
streamed from the Sun were formed bubbles in which the 
animals created were nourished and developed by the night- 
mist and the day-heat of the Sun. 2 According to the 
Egyptians, The One Principle of the universe is celebrated 
as Unknown Darkness. The Two Principles are Sand and 

"Water, from whom the First Kamephis is generated 

But the more modern Heraiscus says that the Third, who is 
named Kamephis from his father and grandfather, is the 
Sun, equivalent in this case to the Intelligible Mind. 3 In 
Egypt the Sun was the image of the Creator (Demiurg). 4 

In the Egyptian-Phoenician Cosmogony at the com- 
mencement of Sanchoniathon the Divine Male is not yet 
developed so far as to become Light or Ligh-aether. " He 
places," says Philo, " as original Beginning, a cloudy Spir- 
itual Breath, or the Breath of a cloudy Air and a gloomy 
Chaos. These are endless and boundless." In him there 
exists a masculine potenz as Spirit. He knew not yet his 
own creation. According to the Egyptian view, the Su- 
preme Being in this incomplete state is Amun, living in his 
own solitude — later, the Divine Mind (Nous) and Logos 
(the Creative Intellect) goes forth to create. 5 



• Champollion, Egypte, 141. 
3 Damascius ; Cory, 321. 
5 Movers, 2S4. 



2 "[Thiemann, Thoth, 31. 

4 Seyffarth, Theolog. Schriften, 13. 



176 



SPIRIT-HISTORY OF MAN. 



Tenebrous Air filled with Spirit, and Chaos are the Two 
Principles in the Phoenician Cosmogony of Sanchoniathon. 1 
Saturn-Kosmos is the God Ophioneus, the Divine Wis- 
dom. The Orphic poets endow Zeus with the Anima 
mundi the Life of the world. 2 Pherecydes relates how Zeus 
transformed himself into Eros, wishing to form the world 
from the original materials formed by Chronos and Earth. 3 

And when the Air began to send forth Light. — Sanchoniathon's Phoenician 
Cosmogony. 4 

And the Spirit of God (the Love of the ITnrevealed God, the Source of 
light) moved on the face of the waters : the earth was without form and void. 
And God said, Let there be Light ! 

The Principle of all things existing is God and the Intellect (the Demiurgic 
Logos) and Nature ; and Matter and Energy and Fate and Conclusion and 
Renovation. For there were Boundless Darkness in the Abyss, and Water and a 
subtile Spirit intellectual in power existing in Chaos. But the Holy Light broke 
forth and the elements were produced from among the Sand of a Watery 
Essence. — Serm. Sac. liber hi. 5 

Plato and the first chapter of Genesis both regard the 
Deity in the same point of view. Both make God the 
Demiurg or Creator of the world, and both make him rest 
after he has done creating. 6 The world is created by the 
Divine Wisdom (Logos) according to Plato, and by the 
"Wisdom," "Word" and "Spirit," according to the Old 
Testament. 

Genesis opens with the nature of God as Uncreated Light, 
His Word as the Logos-Creator, and His Spirit as a co- 
operative, life-bestowing agency. This is exactly the 
Egyptian doctrine of the Pimander Dialogue. As the sun- 
light is a creative power giving life to the vegetable world, 
and was even held to be the life or cause of life in men and ani- 
mals, the Hebrew philosopher very naturally laid down the 
first appearance of light as the moment when creation began. 
This Light proceeded as the Holy Spirit forth from God at 

1 Philo's Sanchoniathon, A. 2 K. 0. Mailer, 236. 3 Ibid. 241. 

4 Cory, 4. 5 From the Modern Hermetic Books ; Cory, Anc. Fragm. 

6 Timaeus, ed. Stallbaum, 43, A. 



PHILOSOPHY. 



177 



his Word of Command, and the dark mass of chaotic waters 
received from the Light-influence, the seeds of life. Light 
comes from the Light-Principle in seven streams through 
the sun, moon and five planets, else he would not have let 
Light appear three clays before God made the sun. The 
Light-Principle is " Iao the Light and Life-Principle," 1 the 
Logos, " the Word of Life." 

For the Life was manifested, and we have seen and bear witness and show 
unto you that Eternal Life (the Logos) which was with the Father, and was 
manifested to us. — John, Episfc, i. 1. 

He is the Spiritual Light-Principle from which, in the 
Chaldean doctrine, all spiritual beings (souls) emanated. 2 

No one has seen the First-born with his eyes 
Except the sacred Night alone : all others 

Wondered when they beheld in the Aether the unexpected Light 
Such as the skin of the Immortal Phanes shot forth. — Orpheus. 3 

"The Earth was invisible on account of the darkness but 
the Light broke through the Aether. The Light was the 
Demiurgus (Creator) a Being Supreme above all others, 
and its name is Metis, Phanes, Erikapaeus. These three 
powers are the three names of the Oxe Power and Strength 
of the Only God whom no one ever beheld. By this Power 
all things were produced, both the incorporeal Beginnings 
(Apxcu) and the Sun and Moon and their influences. And 
man was formed by this God out of the earth and endued 
with a reasonable soul as Moses has revealed." 4 

Dwelling of the God who separated the mass of the earth and the water, 
who surrounded the earth with water. 5 

Ahura-mazcla has perfected the creation of the world in 
365 clays. First, he made the heaven, working with the 
holy immortals zealously for 45 days : next, he in 60 days 

1 Movers, 265. 2 Ibid. 550. 3 Hermias in Phaed. ; Cory, 296. 

4 Orpheus ; J. Malala, 89, in Cory, 297, 298. 

5 Seyffarth, Theol. Schr. der Alten Aegypt. 36. 

12 



178 



SPIKIT-HISTORY OF MAN". 



created the waters — then in 75 days the earth, in 30 days 
the trees, in 80 days the animals, and finally in 75 days he 
made man. In these six periods Ahnra-mazda made 
"Heaven and Earth," corresponding to the six days of the 
Mosaic account of the Creation. King Darius and his suc- 
cessors name 'Ahura-mazda, in their inscriptions, " the 
greatest of the gods," or " the chief of the gods, who has 
created Heaven and Earth." 1 The Persians said that the 
Creation took place when Ormuzd spoke " the Word Hon- 
over" the " Light- Word." The Brahmans held thatBrahm, 
the Soul of the world, shone forth in person : that, pro- 
nouncing the Word Om, the Mighty Power became half 
male half female. 

He framed the Heaven above and the Earth beneath ; in the midst he 
placed the subtile Aether, the eight regions and the permanent receptacle of 
the waters. — Asiatic Res. vol. v. 

Pythagoras taught that God is the Universal Mind dif- 
fused through all things, the Source of all life, the proper 
and intrinsic Cause of all motion, in substance similar to 
Light, in nature like truth, the First Principle of the uni- 
verse, incapable of pain, invisible, incorruptible, and only 
to he comprehended by the mind. Cicero remarks that Py- 
thagoras conceived God to be a Soul pervading all Nature 
of which every human soul is a portion. He taught the 
transmigration of souls, which doctrine was common to 
India and Egypt where Pythagoras probably derived it. 
He also believed that certain " intelligent forms" subsist in 
the Divine Mind (Logos). 2 These are the archetypes or 
causes, the links which communicate between the Divine 
Mind, and Matter. The Peruvians had an idea that every 
thing on earth had its " archetype" or " idea," its " mother" 
as they emphatically styled it, which they held sacred as, 
in some sort, its spiritual essence. 3 



1 Dunker, ii. 360 ; Bundehesh, chapter i. by Spiegel. 

2 Anthon. a Prescott, i. 94. 



PHILOSOPHY. 



179 



The Beginnings (causes) are the spiritual or ideal forms before they are 
clothed in visible works and bodies. They are the Principles which have un- 
derstood the ideal works of the Father. 1 

All things are the progeny of One Fire. The Father perfected all things 
and delivered them over to the Second Mind whom all nations of men call the 
First.* 

God the First Cause, according to Aristotle, induces a 
movement in the universe, without being moved himself. 3 
This is the Oriental idea of the First Cause in a state of rest, 
inaction, complete in himself, like Brahm before Eros or 
Kama stirs " IT " to production. Aristotle's Cause is In- 
telligence (Logos). 4 This is the Logos that was in the Be- 
ginning, the Logos remaining in the Deity before it goes 
forth to production. 

Such is the Mind which is there energizing before energy, that it has not 
gone forth but abode in the paternal depth and in the adytum according to 
divinely nourished silence. — Proclus in Timaeum. 5 

Before all things that actually exist, and before the whole 
"Ideal forms" there is One God prior to the First God and 
King* remaining immovable in the solitude of his unity. 
For neither is " the Ideal" mixed up with Him nor any other 
thing. He is established the exemplar of the God who is 
the father of himself (meaning that He is the exemplar of 
Iao the Demiurg, the Son) : self-begotten, the only Father — 
and who is truly Good. For He is something greater and 
the First ; the fountain of all things, the Root of the first 
" forms" existing as " Ideas" in the Divine Eeason (" In- 
telligible existing forms"). And from this One the Self- 
originated God (the Son) caused himself to shine forth ; for 
which reason he is his own father and self-originated. For 
he is both an Apxn (a " Beginning" or Soul) and god of 
gods, a Monad from the One, prior to substance and the be- 



1 Dam. de Princip. ; Cory, 254. 2 Psellus, 20 ; Pletho, 30 ; in Cory, 242. 
8 Cousin, Lectures, i. 421. 4 Ibid. 5 Cory, Anc. Fragm 

6 Iao the Efficient Cause. 



130 



SPIRIT-HISTORY OF MAN. 



ginning of substance. . . . He is called the Beginning of 
the Intelligibles. 1 

Under Two Minds the Life-giving Fountain of souls is comprehended. 2 
The Principal of the incorporeals is their basis (" underlies" the souls). 3 

In the 5th volume of the Asiatic Researches is the fol- 
lowing Hindu Cosmogony : 

This Universe existed only in the first divine idea, yet unexpanded, as if 
involved in darkness, imperceptible, undefinable, undiscoverable by reason 
and undiscovered by revelation, as if it were wholly immersed in sleep. 

When the sole self-existing Power, himself undiscerned but making this 
world discernible, with five elements and other principles of nature, appeared 
with undiminished glory, expanding his idea or dispelling the gloom. 

He whom the mind alone can perceive, whose essence eludes the external 
organs, who has no visible parts, who exists from eternity, even he, the Soul 
of all beings, whom no being can comprehend, shone forth in person. 

He having willed to produce various beings from his own divine substance 
first with a thought created the waters. 

The waters are called nara, because they are the production of Nara, the 
Spirit of God ; and since they were his first ay ana, or place of motion, he 
thence is called Narayana, or " moving on the waters." * 

Prom that which is, the First Cause, not the object of sense, existing 
everywhere in substance, not existing to our perception, without beginning or 
end, was produced the Divine Male. 

He framed the heaven above, and the earth beneath : in the midst he 
placed the subtile Aether, the eight regions, and the permanent receptacle of 
waters. 

He framed all creatures. 

He too first assigned to all creatures distinct names, 5 distinct acts, and 
distinct occupations. 

He gave being to time and the divisions of time, to the stars also and to 
the planets, to rivers, oceans and mountains ; to level plains and uneven 
valleys. 

For the sake of distinguishing actions he made a total difference between 
right and wrong. 

1 Kenrick, i. 303 ; Cory, Anc. Fragm. 2 Damascius, de Prin. ; Cory, 60, 61. 

3 Dam. in Parm; Cory, 60, 61. 4 The Indogermanic Is T erio and Neriene 
(Nariana; Sanskrit Narayana " water-movement " or "water-way") Sol-Mars 
and his wife. Nara is a Russian stream. Narayana is old Nereus, the Sun 
considered as the source of the waters. 

5 Adam does this in Genesis. And whatsoever Adam called every living 
creature, that was the name thereof. — Gen. ii. 19. 



PHILOSOPHY. 



181 



Having divided his own substance, the Mighty Power became half male, 
half female. 

He whose powers are incomprehensible, having created this universe, was 
again absorbed in the Spirit, changing the time of energy for the time of 
repose. 1 

He, that Brahma, was all things, comprehending in his 
own nature the indiscrete and discrete. He then existed 
in the forms of Purusha and Kala. 2 The One Supreme 
Being is Brahm in the neuter gender. When the Divine 
Power is conceived as exerted in creating, he is called 
Brahma. The Mind (Manas, Mens) incited by the Love 
(Kama, Eros) becomes creative. The neutral Brahma is 
personified, becomes through emanation Brahma the Cre- 
ator of the world. 3 

There were born to Kronos, in Peraia, three boys, Kronos named like his 
Father, and Zeus-Belus and Apollon. — Sanchoniathon, p. 32 ; Movers, 186. 

" There were two Bels : the first, Saturn ; the second, 
Sol." 4 

First is Belus who is Kronos ; from him are Belus and Canaan ; and this 
Canaan boi-e 5 the father of the Phoenicians. And from him was born a son 
Choum who is called Asbolos by the Greeks. — Alexander Polyhistor. 6 

" This is the order of the series : Jupiter Epaphus, Belus 
priscus, Agenor, Phoenix, Belus minor who is Methres." 
— Servius ad ^Eneicl, i. 612, 313. 

Ogugia calls me Bacchus ; 

Egypt thinks me Osiris ; 

The Musians name me Phanax ; 

The Indi consider me Dionysus ; 

The Roman Mysteries call me Liber, 

The Arabian race Adonis ! — Ausonius, Ep. 30. 

" The Father (das Urgute) produced the Intelligible (Invisi- 
ble) Sun, which in the Chaldean doctrine is Iao, the Intel- 
ligible-Light and Spiritual Principle of life." 7 

1 Edinburgh Encycl. 2 Yishnu Purana, 9. 3 Weber, Ind. Stud. ii. 376. 
4 Movers, 186. 5 The Phoenicians (Phoinix) were Canaanites. — Genesis x. 15, 
19, 18 ; Movers, 2. 6 Ibid. 186 ; Eusebius, praep. ev. ix. IV. 7 Movers, 265, 266. 



182 



SPIRIT-HISTOBY OF MAN". 



Salve vera Deum fades vultusque paterne ! 

Hail! true Form of the gods and Face of the Father! 

Martianus Capella de Nupt. Phil. 1 
Father-begotten Light ! for he alone having gathered the strength of the 
Father, the flower of Mind, has the power of understanding the Paternal 
Mind. — Proclus in Timaeum, 242. 2 

" This Primal Father of all has an Only-begotten Son who is 
in every respect like him, and therefore is himself again, 
and in the Trinity takes the first place : he is the Creator 
(Demiurg) Bel, the revealed Saturn, the mystical Heptaktis 
(7 rays) or Iao of the Chaldean philosophy. ... In the Chal- 
dean oracles of the two Julians, father and son, the two 
Bels the Older and the Younger, divested of their mythic 
personality, were hymned as the Old and New Eternal 
Time (Kronos). — Proclus in Tim. iv. 251. According to 
the Emperor Julian, the Highest Deity, the Supreme Good- 
ness, has brought forth out of itself the Intelligible Sim, of 
which the visible sun is only an image, and which in the 
Chaldean doctrine is the Intelligible-Light and Spiritual 
Life-principle Iao, like to Himself the Original Being, in 
all respects." 3 

The Chaldeans call the god Iao, instead of (pus vot)tIv= Intelligible Light. 
— Lydus de Mens. iv. 38, p. *74. 4 

The Sun the greatest god He has caused to appear out of Himself, in all 
things like Himself. — Julian, 1. c. p. 132. 5 

Behold, at the door of the temple of Iahoh, between the porch and the 
altar were about five-and-twenty men (the High-priest and twenty-four priests) 
with their backs towards the temple of Iahoh and their faces towards the east; 
and they worshipped the Sun towards the east. — Ezekiel, viii. 16. 

OEPHIC HYMN TO THE SUN". 
Titan of golden lustre, moving above, Heavenly Light, self-produced, .... 
fiery, food-bringing, fruitful Paian: glowing, pure, Father of Time, immortal 
Zeus, serene, visible to all, the circumambient Eye of Kosmos, Eye of righteous- 
ness, Light of life. — Orphic Hymn, xi. ed. Hermann. 

Shining Zeus, Dionysus, Father of sea, Father of earth, 
All-producing Sun (Heli) all-radiant, golden-lustred ! — Macrobius, 
Sat. i. ch. 23. 



1 Movers, 266. 2 Cory, Anc. Fragm. 3 Movers, 265. 4 Ibid. 5 Ibid. 



CHAPTEK VIIL 



THE LOGOS, THE ONL Y-B EGOTTEN AND THE KING. 

Unto you it is given to know the Mysteries of the Kingdom of God. 

Luke, viii. 10. 

The hidden belong to Iahoh, but the revealed to us. — Deut. xxix. 29. 
Whence first appeared the festivities of Bacchus with the dithyramb that 
gains the bull as prize ? — Pindar, Olympic Ode xiii. Before Christ 464. 

Dionysus a joy to mortals Demeter the fair-haired queen. 

Iliad, xiv. 325, 326. 

God is the Cause, the Logos the instrument, and Matter 
the material, the element of Creation. 1 

The Monad is there first, where the Paternal Monad subsists. — Proclus 
in Euclid, 27. 2 

The Monad is extended which generates Two. — Proclus, in Euc. 2*7. 3 
The Maternal Cause is double, having received from the Father Matter and 
Spirit. 

For the Duad sits by this and glitters with intellectual sections to govern 
all things and to arrange each. — Proc. in Plat. 376. 4 

The Mind of the Father said that all things should be cut into three. 
His Wilf assented, and immediately all things were cut. — Proc. in Parmenides ; 
Proc. in Tim. 

The Father mingled every Spirit from this Triad. — Lydus de Mensibus, 20. 5 

All things are governed in the bosom of this Triad. — Lydus de Mens. 20. 

For in the whole world shines a Triad over which a Monad rules. — Chal- 
dean Oracles, Damascius in Parin. 

Pherecydes said that the Beginnings (First Principles) are Zeus, Chthonia 
and Kronos (Saturn) ; Zeus the Aether, Chthonia the Earth, and Kronos 
(Time, Sun). — Hermia, 6. 7 

1 De Wette, Bibl. Dogm. p. 136. 2 Cory, 241. 3 Ibid. 245. 4 Ibid. 
5 Taylor ; Cdry, 245. 6 Ibid. 246. 7 Opera omnia Patrum Graec. iii. 
432, 433. Wirceburg, 1777. 



184 



SPIRIT-HISTORY OF MAN. 



"Plato saying that the Beginnings (Apxas) are God and Matter and 
Model" (Soul of the World).— Hermia, 5. 

On the temple of Neith (Anaitis, Athena, Isis) at Sais 
in Egypt was the inscription : 1 

I am that which has been, is and will be, and no one of mortals has ever 
lifted my robe : the fruit which I brought forth became the Sun. 

Who knows Mitra and Varuna, that it is your doing, that the footless dawn 
is the precursor of footed beings ; and that your Infant (the Sun) sustains the 
burden of this (world) : he diffuses truth and disperses the falsehood. 2 

"Type the "Woman, Mother of the Sun" was represented 
" surrounded by innumerable stars." She was the Heaven. 3 

Calliope, Child of Zeus, again begin to hymn the shining Sun whom 
large-eyed Euruphaessa bore to the Son of the Earth and the starry Heaven. — 
Homeric Hymn to the Sun. 4 

And Theia overcome by the love of Huperion bore great Helios. — Hesiod, 
Theog. 371-374; Pindar; Catullus. 

Whom spangled Night as she dies away brings forth and again lulls to 
sleep, — the Sun, the blazing Sun ! Sophocles, Trachiniae 94-96. 

The sun-god Ra is represented on the Egyptian monuments 
as a child with the disk and Uraeus on its head, carrying 
its finger to its mouth, sitting upon a lotus flower which rests 
upon the symbol of water. In the inscription before him 
he is named Ha of Edfu, the Sun-Horus of the two 
spheres. 

In the Egyptian valley of Biban el Molouk in one of 
the tombs of the Pharaohs, the heaven was represented as 
the body of the Celestial Venus variegated with stars. 5 In 
the East, the Sun issues from her womb. He is born from 
the bosom of his divine mother Neith under the form of a 
little child putting its finger to its mouth. 6 This is " Eros 

1 Plutarch de Iside, ix. ; Kenrick, i. 327, quotes Proclus in Tim. 30. 

2 Wilson, Bigv. ii. 91. 3 Seyffarth, Computationssystem, 160. 

4 Buckley. 5 Lepsius, Berlin Akad. 1856, p. 191. The lotos flower as 
the representation of the creative power in Nature is the symbol of Lakshmi 
(Venus) in India. — Wuttke, ii. 272. 6 Champollion, Egypte, 104. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 185 



(Sun) the primitive Ruler of generation," 1 or Cupid the 
Love of the Unrevealed God, Apason as he was called in 
Chaldea, Desire in Phoenicia, Ero in Egypt. Ero (Ar the 
Fire, Ares, Mars the fiery) is the eleventh sign of the 
Zodiac "the Bull." Xeith is called " the Great Cow the 
Engenderer of the Sun." 2 Keith was called Isis. 3 We find 
"the sacred Cow of Hathor" (Venus the Earth-goddess). 4 
Isis was called Athuri. 5 

In the Northern Cosmogony, Melted Ice was the first 
existence, whence sprung the giant Ymer (Amar, the Sim) 
and the cow Audumbla. 6 Their three sons killed their 
father and formed the heaven of his skull, the clouds of his 
brain, of his body the earth, of his blood the water, of his 
bones the mountains. 7 It is said that the Finns possessed 
the idea of the World growing as a living being from the 
Egg, and the notion of " the Word " as a Spiritual Potenz. 8 

Horus, the Sun, "the Shepherd of the peoples" 9 was 
born of Osiris and Isis the " Two Principles." Plato says 
the " World" is the Son of Thought the Father and Matter 
the Mother. In Egypt the Divine Intelligence, personified 
as Pimander, calls himself " the Thought of the Power 
Divine." 10 Horus is the Soul of the World. 

Orus is the terrestrial World noways free from decay nor from birth. 11 
Female and Father is the mighty God Erikapaeus. — From the Ancient 
Theologists. 12 

Night^and Heaven reigned and before them Erikapaeus their most mighty 
Father, who distributed the world to gods and mortals, over which he first 
reigned the illustrious Erikapaeus. 13 

Phanes the Man-woman is Saturn, the Son as the Soul 
of the World that, later, separates into Heaven and Earth, 
Adam and Eve. Metis (Mind), Phanes, Erikapaeus are all 

x Nonnus, xli. 129. 2 Kenrick, i. 32*7, 324. 3 Ibid. 
4 Egypte, 126 ; Kuhn's Zeitschr. iv. 112, 113. 6 Plutarch de Iside, lvi. 
6 The Earth, in India.— Kuhn, Zeitschrift, iv. 113. 7 Rinck, i. 73. 
8 Castren, Finn. Mythol. p. 291. 9 Egypte, 119. 10 Ibid. 141. 
11 Movers, 26S ; Plutarch, de Is. xliii. 12 Cory, 299. 13 Ibid ; Cory. 



186 



SPIRIT-HISTORY OF MAN, 



three the One Power and strength of the Only God. 1 Bel, 
who was both male and female in himself separated into 
Heaven (Adam Epigeios) and Earth. 2 Some of the systems 
make Saturn to be Kosmos before he is thus separated. 3 He 
is the Intelligent Life (KToera Zoe). He is Hercules as the 
impersonation of time, the winged Kosmos. 4 The dragon is 
his emblem. Among the Egyptians the serpent was the 
symbol of fruitfulness and the life-giving Power in Nature. 5 
Saturn is the Divine Wisdom, Kaclmus, OjDhion-Uranus. 
The serpent-god is the symbol of the Soul of the World. 6 
Damascius calls lao (the Son) the Soul of the World as the 
Kewplatonists call the Bel-Iao of the Chaldeans. 7 

The Incorporeal world then was already completed having its seat in the 
Divine Reason. 8 

The Egg, the Duad of the natures male and female contained in it, ... . 
And the Third in addition to these is the " Incorporeal god " (the Soul of the 
World). 9 

Plutarch says the better and diviner nature consists of three, 
" What the Intellect perceives," Matter, and their offspring 
Kosmos or Horus the Son. 10 

Before the heaven existed there were, through Logos, 11 Idea and Matter 
and the God who is the Creator (Demiurg) of "the better." The Deity made 
this world out of the whole of Matter, One, Only-begotten, perfect, endued 
with soul and with reason, and of a spherical body. He made it a deity 
created, never to be destroyed by any other cause than the God who had put it 
together. And it is the best of created things, since it has been produced by 
the best Cause. . . . . 12 

He has united the Soul of the World with the centre of the world and led 
it (the Soul) outwards (towards the circumference) investing the world wholly 
with it. 13 

1 Cory, 297, 299. 2 Movers, 271, 554. This is lao. 

3 Movers, 554, et passim. 4 Ibid. 556. 6 Munter, Bab. 103. 

6 Movers, 504. 7 Ibid. 555. 8 Philo, On the Creation, x. ; Migration 
of Abraham, xxxv. 9 Damascius ; see Cory Anc. Fragm. 10 Plutarch de Is. lvi. 

The mind alone beholds God the eternal, the Chief-ruler of all things and 
their Creator. — Timaeus Locrius, 96. 

11 The Divine Wisdom or Intelligence as Cause of all. 

12 Timaeus Locrius, 94. 13 Plato, Timaeus, ed. Stallbaum, p. 133. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 1ST 



This heaven was produced according to an eternal pattern, the " Ideal 



The Primal Being is the Demiurgic Mind (Nous) who in- 
cludes (encloses) the " Idea" of the " to be created world" 
within himself, and produces it out of himself. 2 The 
A^OKLD was considered a living being with a soul. 8 The 
Greeks of the time of Homer and Hesiod regarded the 
world as an organic being which was continually growing 
to a state of greater perfection. 4 

The SOUL OF THE WORLD is the Best of Eternal Intelligences and par- 
takes of Reason. — Plato. 5 

This "World" (Kosmos) is thus become a visible animal containing things 
visible, a visible god the image of the invisible, the greatest, best and most 
perfect — this one Heaven, being Only-begotten. — Plato, Timaeus, 92 ; ed. 
Stallbaum. 

Call it the World or Olympus or Heaven. — The Epinomis, c. 3. 

When therefore that God who is a perpetually Reasoning Divinity cogi- 
tated about the god -who was to subsist at some certain period of time, he 
produced his body smooth and equable. — Plato, Timaeus. 6 

The works of Nature coexist with the intellectual Light of the Father. 
For it is the Soul which adorned the great heaven and which adorns it along 
with the Father. — Chaldean Oracles. 7 

For after fire let us place Aether ; and let us lay down that from it the 
Soul moulds animals .... and that Soul moulds after the Aether, from Air 
another genus of animals and a third from water. And it is probable that 
Soul, after it had fabricated all these, filled the whole of heaven with living mat- 
ter by making use to the best of its power of all genera. — The Epinomis, § 7. 



According to Plato the Divine Nature consists of Three 



The Reason of God is the seat of the Ideal or Intelligible 
"World. The Soul of the "World is a third subordinate na- 

1 Timaeus Locrius, 97. 2 Movers, 268. 3 Ritter, Hist. Phil. i. 199 ff. 
4 K. 0. Miiller, Lit. of Anc. Greece, 237. 6 Timaeus, xiii. ed. Davis. 



World/ 



Thought (the Father) 



Matter (the Mother) 



" THE SoN"=Kosmos, the Ensouled World. 



6 Taylor, 483. 



7 Cory, 243. 



188 



SPIRIT-HISTORY OF MAN". 



ture proceeding both from God and from Matter and there- 
fore is the Son of God. 1 

In the theogony of Mochus, " The Aether was the first 
and the Air : these are " the Two Principles ;" from them 
Ulom 2 the " Intelligible god" was born. 3 The Light-Aether 
is here the type of Belitan (the Father) but the Air is the 
first form of the Naturegoddess, from whose union springs 
Ulom the Aion, a new modification of the idea of Belitan. 4 
According to Mochus,Ulom " the Highest of the Intelligibles" 
springs from the Two Principles Spirit and Matter. Being 
both male and female, he produced ont of himself the first 
Chnsorns the Intelligible (Incorporeal) Power, the Opener of 
the egg, then an egg (theWorld-egg). 6 Megasthenes states that 
the Brahmans asserted that the world was created, is transi- 
tory, and formed like a ball ; and that the God who created 
and rules it, pervades the whole. 6 The Orphic Eros-Phanes 
springs from the egg which the Aetherial winds impreg- 
nate. 7 The Orphic poets conceived this Eros-Phanes as a 
Pantheistic being : the parts of the world forming as it were 
the limbs of his body : and being thus united into an organ- 
ic whole. The Heaven was his head, the earth his foot, the 
sun and moon his eyes, the rising and setting of the heav- 
enly bodies his horns. 8 ' 

The thirtieth day of the month Epiphi the Egyptians celebrate the birth- 
day festival of the Eyes of Horus, when the sun and moon are in one straight 
line, since they consider not only the moon but the sun the eye and light of 
Horus. — Plutarch, de Is. lii. 

" He who generated all things says to them : Gods of 
gods, of whose works I am Creator and Father, 9 I will deliv- 
er to you the seeds, making a beginning, and, for the rest, 
do you weave together the mortal and immortal nature, 
constructing and generating animals. 10 Thus spoke the 

1 Plutarch, de Is. lvi. 2 Sun, Time. 3 Movers, 282. 4 Ibid. 283. 

5 Movers, 282 ; Cory, 321. 6 Duncker, ii. 271. 
7 K. 0. Miiller, 236. 8 Ibid. 9 Timaeus, 41. 

10 Plato's Timaeus, ed. Stallbaum, p. 180. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 1S9 



Demiurg, and into the same bowl 1 in which by mingling he 
had tempered the Soul of the Universe." According to 
Proclus, Bacchus is the Creator 2 (in the Orphic views) an- 
alogous to the One Father who generates total fabrication. 3 
According to Plato, " One is the Cause of all he calls it 
" the Good," and demonstrates that it is the Fountain which 
unites Intellect and the Intellio'ibles. 4 "The One" is neither 

o 

"Intelligible" nor intellectual, nor, in short, participates of 
the power of being. 6 In the Chaldean learning the Supreme 
Being is conceived as the world-creating Wisdom (demiour- 
gikos ^ous) which contains the " Idea" of the future world 
and produces it out of itself. The Supreme Being is Sat- 
urn-Kosmos (the First Thoth, Ophion-Kosmos ; or, accord- 
ing to Plato, the Divine Eeason, the seat and origin of the 
" Idea" of the world). From this is born the Second Horns, 
the " existing," " ensouled" world. It is the realized "Idea," 
which before lay dormant in the mind of Saturn-Kosmos, 
now brought to light and clothed with material form. The 
Youthful Horns is the son of Osiris (the Spirit of God ; 
Thought) and Isis (Matter). In like manner Plato calls the 
" Kosmos" " the Son" of the Father and Mother (Thought 
and Matter). 6 Saturn-Kosmos is found in the Babylonian, 
Phoenician and Hindu Philosophy. From the union of the 
"Two Principles," Spirit and Matter, is born the Phanes of 
Phoenician, the Mahan Atma (Brahma) of some of the Hin- 
du systems. " In the Kathakopanishad, the Spirit (Purusha) 
already stands before the Original Matter, from whose union 
springs the Great Soul of the world (Mahan Atma, Brah- 
ma) the Spirit of life." 7 Esmun is Kosmos, and corresponds 
to Pan. 8 

The Egyptians distinguished between an Older and 
Younger Horns, the former the brother of Osiris ; the latter 

1 The Yiyific goddess Juno — Taylor's Plato, Timaeus, p. 505. 

2 Demiurg. 3 Taylor's Plato, p. 484. 4 Taylor's Proclus, p. 120. 

6 Taylor, p. 118. 6 Plut. de Is. lvi. 7 Weber, Akad. Tories, 213, 214. 
H Movers, 332. 



190 



SPIRIT-HISTORY OF MAN. 



the Son of Osiris and Isis. The first is the " Idea" of the 
World remaining in the Demiurgic Mind, " born in darkness 
before the creation of the world." The second Horus is this 
" Idea" going forth from the Logos, becoming clothed with 
Matter and assuming an actual v existence. 1 The First Horus 
is Apollo (Bel) the sun-god, like Osiris himself. 

The Mundane God, eternal, boundless, young and old, of winding form. — 
Chaldean Oracles. 2 

The sun-god was considered the heart or life of the 
world and the " Invisible" and " Celestial" Sun was both 
Kosmos and Logos (" a soul"). Moumis is the Son of Apas- 
son and Taautha, Adonis and Yenus. Moumis is the "Idea" 
of the future world, proceeding from the Two Principles. 3 
He is the first movement of life in dead Chaos ; he is the 
"First-born" of Sanchoniathon, the lalda-Baoth of the Yalen- 
tinians, and Logos ; or the first revelation of lao and Iao 
himself. 4 Iao is, according to Macrobius, Sol and Dio- 
nysus. 6 

On a seal in Dr. Abbot's Egyptian museum, in ~New 
York, is a representation of Horus (the Power of God) with 
the Lion's head, the ansated cross in his right hand, a scep- 
tre in his left, and the Sun's disk surrounded by the snake 
Uraeus on his head. 6 Underneath is the word Ammonio, 
" To the Creative God" or Logos. The inscription is as 
follows : 

1 Movers, 268 ; Kenrick, i. 323, 343 ; Uhlemann, Drei Tage, 163. 

2 Cory, 240. 3 Movers, 275. 4 Movers, 285. 5 Ibid. 540. 

6 Horus is Phoebus the far-darting god of light. He often appears with the 
head of a hawk and the Sun's disk, the Uraeus-serpent, the scarabaeus. — 
Kenrick, i. 328. 

This inscription has been twice translated by Prof. Seyffarth — in the Evang. 
Review, July, 1856, p. 104, and in his Chronology, p. 204. 



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THE LOGOS j THE ONLY-BEGOTTEN AND THE KING. 191 



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OTP ANION THZ EI2NIOT QTXEflZ KEKAHPflME- 
NOZ ANANKHN. 

ST I O TAXT EEAEOZOEN HKOOZ OEOZ O 
METAAOAOBOZ AE0NT0M0P0&02 O ENMOAAZ 
01. 

AMMONIO. 1 

Great is Osiris, greater Phre (Sun) the Light Fire Flame, 
but the greatest is Iar 2 bom in 3 (the month) Epiphi, now 
very luminous ! 

Hear me (Thou) who in Leontopolis hast the dwelling, 
who in the holy enclosure 4 art invoked, the Lord of light- 
nings and thunders and storm and winds, who hast the 
heavenly control of eternal Nature. 

Thou art the God swift-coming from the sun, the great- 
ly-glorious, lion-shaped, the very white forever ! 5 

Many of the titles attributed to Horus in the inscriptions 
indicate his relations to the Sun. 6 Horus is the seminal 
Principle, the Principle of regeneration, the Demiurg. This 
is Iao who is over the seven heavens, who received the 
light from the First Cause and poured it out upon the 

1 Ammon is the Demiurgic Mind. — Movers, 268. 

2 Ar, Har, Iar, Horus, Orus, the Spirit, the Nile, the Son of Gocl, the Logos 
or Word. Ares is Baal. — Movers, 187. Iaro is the Nile. Eiar, Spring, in Greek. 

3 From the beginning of Epiphi. In Coptic, hm=in. In Hebrew, Mi Min 
mean "from," "ab initio." Gesenius Thes. p. 806; Rodiger's Gesen. Gram- 
mar, §§ 100, 151, b. 4 Holy of Holies ; where the statue stood. 

6 The Egyptians called Horus Xtvuhs (albus) white. — Plut. de Is. xxii. 
6 Kenrick, i. 353. 



192 



SPIKIT-HISTOEY OF MAN. 



world. Among the Egyptians the serpent was the symbol 
of the fruitfnlness and life-bestowing Power of Nature. 1 
The Nile overflows when the Sun passes through the sign 
of the Lion in the Zodiac. 2 From Horus (Iar ; Iaro=the 
Nile) flows the Celestial Nile, " the Outflowing of Osiris," 
the source of life and of Egypt's fruitfulness. It is not until 
the last days of June or the beginning of July that the rise . 
of the Nile begins to be visible in Egypt. 3 " The 30th of the 
month Epiphi (" Epep," according to Lepsius : 4 EpiphJ 
begins June 25th), 5 they solemnize the feast of the eyes of 
Horus when the sun and moon are in the same straight 
line, estimating the sun and moon to be the eyes of Horus." 6 
It is to this that the words " Born in Epheph now very 
shining" appear to have reference in the above inscription. 

Some words then said the Lord of Fire, Hyperion : On the third table 
whence will be the ripening of the grape, you will know where are the 
Lion and Virgin. — Nonnus, Dionys. xii. 37, 38. 

Where was the Light-bringing Lion ; where the Virgin herself was 
embroidered glittering in borrowed form. — Ibid. xii. 93, 94. 

Now the " Virgin" returns, the Saturnian reigns return. — Virgil, 
Eel. iv. 

"Hymn to Ra the shining King of the worlds .... Creator, Producer and 
Governor of the other gods, the Lord of the heavenly hosts, Prince of the 
star-house." 7 

On a stele, at Berlin, he is called "First-born of the Heaven 
ly Ones, Producer of time, Cause of life." 8 

Orus, Offspring of the Lord of Lords (efte pe Neb Neb). 9 
The illustrious Orus Son of Atamu (efte Tmo). 10 

Amon-Horus or Horammon is the active and generative 
Spirit. 11 Horus, the " Idea" of the pure Light- Aether, has 

1 Munfcer, Bab. 103. 2 Plutarch, de Is. xxxviii. ; Ibid. Quaest. Conviv. 
lib. iv. 5. 3 Kenrick, i. 70; Uhlemann, Drei Tage, pp. 193, 163. 

4 Lepsius, Einleitung, 141 ; Wilkinson, Sec. Series, i. 378. 

5 Kenrick, i. 277. Note. 6 Plut. de Is. lii. 7 Uhlemann, Thoth, 41. 
8 Uhlemann, Thoth, 41. 9 Seyffarth, Theolog. Schr. 91. 10 Ibid. 88. 

11 Champollion, Egypte, Univ. pitt. p. 245. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 193 



his eye in the sun. 1 He was the Anima Mundi (Life of the 
world) like Zeus and Pan. Iao is the First-born, the Only- 
begotten Son, called also Zeus-Bel, Mithra, Intelligible 
Sun, Intelligible Light. He is related to Moumis, Ulom, 
Aion, Erikapaeus and Phanes. Damascius calls Iao In- 
telligible World (Soul of the World) as the Newplatonists 
call the Bel-Iao of the Chaldeans. 2 The Chaldee-Persian 
Logos is the " Idea of the world" going forth from the De- 
miurgic Mind and realizing itself in actuality, " the Only- 
begotten of the Father" in the Cosmogony of the Babylo- 
nians according to Eudemus.* 

Horus has taken the place of Osiris and is here " Iao, 
the highest of all the gods." He is the Demiurgic Mind. He 
contends with Typhon (the Devil) for the crown of Osiris. 
He is like Dionysus and Milichus " the Son of the Father." 4 
Earlier we find Osiris, the Good Principle, contending with 
Typhon who is called " Set," (Sat, or Satari). 5 Typhon is 
said in one myth to have conspired against Osiris with 
seventy-two men and the Egyptian queen Aso. Having 
persuaded Osiris to get into a box, he pegs and solders him 
down and sets him afloat on the Nile. Isis cuts off her hair 
and puts on mourning when she hears the news, and in- 
stitutes a search until the body is found. Then Typhon 
comes in the night and cuts the body into fourteen pieces. 
Finally Osiris returns from Hades and assists Horus to 
overthrow the power of Typhon, who is vanquished in two 
battles. 6 

We invoke Bhaga, the Vanquisher of the morning, 

The strong Son of Aditi ; the Preserver, 

To whom trusting, the poor, the sick 

The king himself speaks : Give thou to me my part ! — 

Vasishtha, vii. 3, 8, 2. 7 

1 Movers, 411 ; Plut. de Is. lii. lv. 2 Movers, 555. 3 Ibid. 268. 
4 Movers, 268 ; Lepsius Einleitung, p. 253. 5 Lepsius, Berlin Akad. 

1851, p. 187 ; Kenrick, i. 351 ; Bunsen, Egypt's Place, i. 69. 

6 Plutarch ; in Kenrick's Egypt, i. 344, 345. 7 Zeitschr. der D. M. G. vol. vi. 

13 



SPIEIT-HISTOEY OF MAN. 



In Sclavonia, Media, Persia and India, Bog and Baga 
were names of the Sun. In Egypt Bak meant " light." 1 

" In Thrace also we learn that the same was considered the Sun and 
Bacchus ; whom they call Sebad-ius (Sebaoth) and celebrate with re- 
markable worship." — Macrob. 300 ; ed. Bipont. 

The Sun, the King, the Son of Him that journeys on high. — Odyssey, xii. 

The King Sun, the glorious Son of Hyperion. — Homeric Hymn to Ceres. 

The assassin that Asopus found in Jupiter the Father, 
Hydaspes finds in Bacchus the Son. — Nonnus, xxiii. 287, 288. 

Honoring the Sun and Bacchus and at the same time Zan (Zeus). — Nonnus, 
xxiv. 67. 

. Bringing Zeus who is, after (with) Bacchus, the Father of all the race. — 

Nonnus, xxii. 338. 

Let not Athens hymn the New Bacchus, 
Let him not obtain honor like the Eleusinian Bacchus, 
Let him not change the Mysteries of the former Iacchos, 
Nor dishonor the basket of the autumnal fruits of Demeter. 

Nonnus, Dionysiac, xxxi. 

For you have sprung from the heart of the first-Ancestor hymned Dio- 
nysus. — Nonnus, xxiv. 49. 

Zagreus, called the first- Ancestor Dionysus. 2 — Nonnus, xxvii. 341. 

"Physicians have called Bacchus the Mind of Zeus (God) because 
they said the Sun was the Mind of the world. But the " World" is 
called Heaven, which they name Jupiter." — Macrobius, 301. 

"Orpheus manifestly pronounces the Sun to be Bacchus in this 
verse :" 

Helios whom they call by the appellation Bacchus. 

" And indeed this is a more positive verse ; but that of the same poet 
is more effective : " 

One is Zeus, One is Hades, One is Helios, One Bacchus. 

1 Seyffarth, Theolog. Schriften, 4. 

2 The name Kadmus signifies in Hebrew the Ancient or the Ancestor. — 
Seyffarth's Chronology, 101. He was perhaps Yama or Pluto. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 195 



That is, Zeus, Hades, Helios and Bacchus are one. 

" Also Orpheus, demonstrating that Bacchus and Sol are one and the 
same god, thus writes about his adornment and dress in the sacred 
festival of Bacchus." — Macrobius, p. 302. 

The Intellectual Sun, — we collect his Demiurgic and prolific Power 
from the mutation of the universe.— Julian, in Proclus, ed. Taylor. 

Iao is the physical and Spiritual Life-principle. 1 Iao is 
the Spirital Light $009 votjtov* Bacchus is the generative 
and nutritive " Spirit." 3 Iao is Bacchus. 4 Iao is the sun-god. 5 
Bacchus is Bel the Younger. Daniascius calls Iao Intelli- 
gible World (Kosmos Noetos) as the Newplatonists call the 
Bel-Iao of the Chaldeans. The " Father" is the Intelligible 
World, Bel-Saturn, from whom the seven planet-rays go 
over to the sun-god. 7 Bel-Mithra (Zeus-Belus) is the " Son" 
who goes above and raises up the souls to the Intelligible 
World. 8 

Belus Minor qui et Metres. 

Bel the Younger who is also Mithra. 

Servius ad JSneid, i. 642. 9 

Iao is first the sun-god at the different seasons of the year 
with the predominating idea of Adonis as autumnal God, 
but generally a complex of J^ature-deities whose essence he 
unites in the meaning of his mysterious name which was, 
according to Sanchoniathon, already taught by the oldest 
Phoenician hierophants in the priestly Mysteries. Second, 
as Adonis-Eljon, he is the Primitive Being with the femi- 
nine E"ature-goddess, from whom the Bi-sex Uranos-Ge is 
born that divides itself into Heaven and Earth. Third, his 
name had come to Greece with the Bacchic Mysteries under 
various forms. Fourth, it was in the wisdom of the Chal- 
deans an appellation of the Spiritual Light and Life-Prin- 

1 Movers, 265. 2 Ibid. 3 Plutarch de Iside, xl. 

4 Movers, 550; Lydus de Mens. 38, 14. 5 Movers, 541. 6 Ibid. 267. 
7 Movers, 555, 554. 8 Ibid. 554; Julian, Orat. in Solem, p. 136. 
9 Movers, 181. 



196 



SPIRIT-HISTOEY OF MAN. 



ciple, where he seems to be now the Highest Life-Prin- 
ciple (Bel-Saturn), now his Emanation and Image (Bel 
Mithra). 1 

All shall shout at the resounding table Bacchus the ally of the human race, 
and the god shall twist as crown around his hair a reptile lying upon the dark- 
colored ivy of the vines, having as a testimony of his youth a snaky mitre. 

Nonnus. 9 

The snake-haired Bacchus. 3 
Bacchus in the thigh of Jupiter ! 
Bacchus in the form of a bull. 4 

Phanes is " the First-born." He is Eros, the universal 
Creator. 5 Phanes, the first-born of every creature, is one 
of the names of Bacchus. 

Therefore they call him both Phanes and Bacchus. — Diodorus, Sic. Book I. 

Eros stood near having the thyrsus. — Nonnus, Dionusiaca, xi. 353. 

Boy, most worthy to be believed 
To be Deus ; whether thou art Deus, thou canst be Cupido ! 

Ovid, Metam. iv. 320, 321. 

Sing the conductor of Jupiter's burning beam the thunder's heavy breath 
giving by the nuptial spark painful delivery, the Lightning waiting in the bed- 
chamber of Semele. Sing the birth of twice-born Bacchus whom having taken 
wet from the fire. . . . — Nonnus, i. 

Having broken a part of the earth-encircling Aether, he placed Dionysus 
in it. — Euripides, Bacchae, 293, 294. 

Bacchus was the Productive Principle which imparts its 
animating and fertilizing influence to every thing around. 6 
According to Proclus, Bacchus is the Demiurg (in the Or- 
phic views), analogous to the One Father who generates 
total fabrication. 7 

Leader of the Choir op Flame-breathing Stars, Director of the voices 
that sound by night, Youthful god, Son of Jove ! — Sophocles, Antigone, 1149. 

1 Movers, 554, 555. 2 Ed. Marcellus, p. 65. 3 Ibid. p. 95. 

4 Ibid. Dionusiac, ix. 5 Marcellus, note to Nonnus, Dionys. xii. 34. 
6 Anthon's Classical Diet. Art. Orpheus. 7 Taylor's Plato, 484. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KLNG. 197 



But this god is a prophet — for Bacchanal excitement and frenzy have much 
divination in them. — Euripides, Bacchae, 298. 

For when the god (Bacchus, holy " Spirit ") comes abundant into the body, 
He makes the raving tell the future ! — Bacchae, 300. 

Bacchus will not compel women to be modest but in his nature modesty 
in all things is ever innate. This you must needs consider, for she who is 
modest will not be corrupted by being at Bacchic revels. — Euripides, Bacchae, 
318. 1 

And I hear that she this third day keeps her body untouched by the fruit 
of Ceres, (which she receives not) into her ambrosial mouth wishing in secret 
suffering to hasten to the unhappy goal of death. For heaven-possessed 
lady, or whether by Pan or by Hecate, or by the venerable Corybantes, or 
by the Mother who haunts the mountains, thou art raving. — Euripides, 
Hippolytus, 144. 2 

I am desirous to address my prayer to the Mother of the Gods, the re- 
vered goddess whom, along with Pan, the maidens by my porch often cele- 
brate in song by night. — Pindar, Pyth. iii. B. C. 486-474. 

The Sidonian Mustis instituting the nocturnal rites of Bacchus the wakeful. 

Nonnus, ix. 114. 

10 10 Pan Pan 

Pan Pan, thou ocean-wanderer, show thyself from the craggy ridge of snow- 
beaten Cullane, thou King of the Gods that leadest the dance ! 

Sophocles, Ajax, 694-700. 

Euripides, in Licymnius, signifying that Apollo and Bacchus are 
one and the same god, writes : 

Lord that lovest laurel, Bacchus, Paian, Apollo of the excellent lyre. 3 

Adonis is Paian and the beautiful Phaon whom Yenus hid 
in the lettuce. 4 Bacchus was called " Evan" (Aban, Pan, 
" A van" as the husband of Yenus). fc Pan was the Anima 
Mundi the Life of the world. 6 Bacchus and Ceres are 
Adonis and Yenus. 

In Rhodes Jupiter was called Paian. 7 Pan appears to 
be the Egyptian Oben-Ea, Aban the Sun, the Persian 

1 Transl. Buckley. 2 Born 480 Before Christ. 

8 Macrob. p. 299 ; Buckley's Euripides, vol. i. 93, note 17 ; Plato's Sympo- 
sium, Burges, §17. 4 Movers, 227. 5 Eschenburg's Manual, 426. 
6 Eschenburg's Manual, 434. 7 Movers, 26, quotes Hesychius, S. V. 



198 



SPIRIT-HTSTOEY OF MAN. 



Avail : Phanes is the First-born, and is Kosmos the Soul of 
the world. 1 Ulom is also the Intelligible Kosmos the Soul 
of the world. Ulom is Aion (Aeon) the Celestial Sun. 2 
Phanes is Dionysus and sun-god. 3 Dionysus passed also for 
Adonis and Attes. 4 Adonis is the Sun and lives with 
Venus. 6 

For the Nature-philosophers worship the upper hemisphere of the 
earth which we inhabit, as Venus ; but they called the lower hemisphere 
Proserpine. — Macrobius, Sat. i. 21. 

Adonis and Yenus are Avan (Evan, Havan, Phanes, Pan) 
and Yenus ; which accounts for the identity of the Pan and 
Bacchic rites. Bacchus is called Evan, whence the name 
of the Ox-god Dionysus-Ebon is explained. 6 In some mo- 
numents Bacchus appears bearded, in others horned (the 
Bacchus-Sebazius), whence in the Mysteries he was identi- 
fied with Osiris and regarded as the Sun. 7 Bacchus is 
Melech, or Milichus (Moloch). 

Milichus indigenis late regnarat in oris, 

Cornigeram attollens Genitoris imagine frontem. 

Silius, Pun. iii. 104, 133. 8 
Satisfy with delight that Indra who assumed the shape of a ram. 
Worship the Earn who inhabits heaven ! — Stevenson, Samaveda, 72, 73. 

"The Father is here a horned Satyr, as Amun the 
oldest God in Egypt is named Pan because of his goat- 
form." 9 " This horned Milichus, the Son of the Ram-god 
Ammon, is the Ox-god Bacchus who was considered horn- 
ed by the Libyans because his Father Ammon naturally 
had horns to his temples." Dionysus is Belus Minor. 10 
Dionysus-Zagreus was a Son of Zeus whom he had begotten 
(in the form of a Dragon) upon his daughter Cora-Perse- 
phone before she was carried off to the kingdom of shadows 
by Pluto. 

1 Movers, 532. 2 Ibid. 282, 283. 3 Ibid. 556. 4 Ibid. 25, quotes Euseb. 
H. E. iii. 23. 5 Ibid. 207. 6 Ibid. 547, and the authorities there quoted. 
7 Anthon, quotes Keightley, Mythol. 212. 8 Movers, 268, 326. 
9 Movers, 326. 10 Ibid. 268, 267. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 199 



The Sun the Great God of the regions above and the realms below. 

Rosetta Inscription, line 3 ; Munter, 13. 

In Greece the Oldest Dionysus appeared as the fire- and 
pillar-god Moloch. 1 The Egyptians worshipped Saturn 
under the symbol of a pillar. 2 Jacob set up a pillar, be- 
cause he had seen God. Dionysus is Moloch, the Dionysus 
Milichus with the ox-head, the fire-god worshipped under 
different names and forms in the religions of Western 
Asia. 3 Dionysus from Asia Minor is the Phrygian and 
Thracian Sabos the Arabian Sabi and the Egyptian Seb 
(Sev) who is Saturn. 4 

"With wandering wine-colored chariot Bacchus passed over the As- 
syrian soil. — Nonnus, xviii. 328. 

Not with ten tongues shall I (be able to) sing as many races, 

Nor with ten mouths, pouring a brazen sound, 

As Bacchus brandishing the spear assembled. — Nonnus, xiii. 47-49. 

And the God led, bearing on his shining face 

A HEAVENLY RAT THE HEEALD OF THE SON OF DeUS ! 

But around the Ludian chariot of Bacchus the Giant-killer 
Were thyrsus-bearing ranks : and he was girded with warriors, 
Radiant on all sides, and he lightened back to Olympus : 
And in beauty he eclipsed all : and seeing him you would soon say 
Burning Eeli (Sun) among the wide-spread stars ! — Nonnus, xvii. 

But when the throng of infantry of Bacchus reached 

The passage of the sandy river where in a deep gulf the Indian 

Hydaspes like the Nile discharges navigable water, 

Then indeed the feminine hymn of the Bassarides was sung 

Which begins the Trojan komos to the nightly Luaios, 

And the chorus of hairy satyrs chanted with mystic voice. 

Nonnus, xxii. 

1 Movers, 372, 374, 376, 361. 2 Ibid. 298. 

3 Movers, 372. Dionysus -was the son of Zeus by Semele. Semele is the 
feminine of Samael (Moloch) who is Satan. Moloch (Typhon) is Pluto in 
the Egyptian mythology ; therefore Samael-Satan-Typhon-Moloch-Pluto is 
Zeus the husband of both Semele and Cora-Persephone. 

4 Movers, 23, 495 ; Lepsius, Berlin Akad. 1851 ; Champollion Egypte, 253, 125. 



200 



SPIRIT-HISTORY OF MAN. 



Let me not see the Phrygian komos nor swing with my hands the 
cymbals, 

I will not celebrate the sportive rite nor know 
Maionia, nor see Tmolos nor the home of Luaios (Aloah). 

Nonnus, xl. 154, 

Not bearing the kettle-drums and the Evian cymbals of Rhea 
She celebrated the orgies of couchless Luaios (Aloaeus). 

Nonnus, xxxiii. 239 j Iliad, v. 386. 

Thou, who art hailed by many a name, glory of the Theban 
nymph and Son of deeply-thundering Jove, who swayest renowned 
Italia, and President o'er the rites of Ceres in the vales of Eleusis 
open to all ! Bacchus, who dwellest in Thebe, the mother city of the 
Bacchanals, by the flowing streams of Ismenus and the fields where the 
teeth of the fell dragon were sown ; Thee the smoke beheld as it burst 
into flame above the double-crested rock, where roam the Corycian 
nymphs the votaries of Bacchus, and the fount of Castalia flows j and 
Thee the ivy-crowned steeps of the Nusian mountains and the green 
shore with its many clusters triumphant send along amid immortal 
words that hymn thy " Evoe," to reign the guardian of the streets of 
Thebe ! — Sophocles, Antigone, 1125. 1 

When also the starry-visaged Aether of Jove is wont to dance and 
the Moon dances and the fifty daughters of Nereus, which in the sea and 
in the eddies of eternal rivers celebrate in choir Cora with her golden 
crown and her hallowed Mother [Ceres] : . . — where the Bacchic fire of 
the God leaps forth ! — Euripides, Ion. 2 

Night- shining Dionysus, having a bull's form, 

With dusky feet entered the houses of Kadmus (Pluto) 3 

Brandishing the Kronian frenzied whip of Pan. — Nonnus, xliv. 280. 

Harmless Cerberus saw thee decorated 
With golden horn ; mildly rubbing his 
Tail against and touched with his three-tongued mouth 

The feet and legs of thee retiring. — Horace, ii. Carm. 19. 

1 Son of Deus am come to this land of the Thebans, Bacchus, 
whom formerly Semele the daughter of Kadmus brings forth, being de- 
livered by the lightning-bearing flame : and having taken a mortal form 
instead of a God's I have arrived at the fountains of Dirce and the water 



1 Buckley. 2 Ibid. 

3 The Devil is called Kadmon. — Movers, 517, 273. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE. KING. 201 

of Ismenus. But I praise Kadmus who makes this place holy, his 
daughter's shrine : and I have covered it around with the cluster-bearing 
leaf of the vine. And leaving the very wealthy lands of the Ludians 
and the Phrygians and the sun-parched plains of the Persians and the 
Baktrian walls and the stormy land of the Medes, coming upon Arabia 
Felix and all Asia which lies along the salt sea, having fair-towered 
cities full of Greeks and foreigners mingled together ; I came first to 
this city of the sons of Hellen, having danced there also and established 
my Mysteries that I might be a Lord manifest to mortals. And in 

Thebes first of the land of Greece, I have raised my shout For this 

city must know, even though it be unwilling, that it is not initiated into 
my Bacchic rites, and that I plead the cause of my mother, appearing to 
mortals a God whom she bears to Deus. — Euripides, Bacchae. 1 

And now here and there through the city flew a rumor 

Self-proclaimed messenger of Dionysus rich in vines 

"Wandering to Atthis : and fruitful Athens 

Was aroused to the chorus of sleepless Luaios. 

And many a komos thundered : and gathered citizens 

With variegated garments covered up the streets 

With thickly-strewn hands, and Athens spontaneously was 

Crowned with leaves of vines of Bacchus who causes plants 

To grow : and, between their breasts clothed with iron, women 

Girded phalli to their breasts, solemnizing Mysteries ; 

And young girls danced : and crowned their Athenian 

Braided hair of their temples with the flower of ivy. 

And Ilissus rolled about the city inspired water 

Honoring Dionysus : and with emulous dancing 

The shores of Cephissus clashed the Euion hymn ! 

With alternate responding feet the laborer of the vineyard bounded 

Shouting to Dionysus the Evian hymn of Zaoreus. 

And on the old tiller of the soil the God of young plants bestowed 

Vine branches producing grapes, phil-Evian gifts of the banquet : 

And the King taught him, by a certain plant-growing art, 

To prune and dig the trench, and to deposit the vines in pits. 

Nonnus, xlvii. 

It was the time when the Sithonian women are wont to celebrate 
The Trieteric Mysteries of Bacchus : Night a witness to the rites. 
Bhodope sounds with the clashings of acute brass by night. 

Ovid, Met. vi. 



1 Lines 1-40 ; Buckley's Euripides, ii. pp. 249, 250. 



202 



SPIRIT-HISTORY OF MAN. 



They give incense and call " Bacchus" and " Bromius" and " Luaios" 
To these is added "Nuseus" and " unshorn Thuoneus" 
And, with " Lenaius," " Inventor of the genial grape" 
And " Nuctelius" and " parent Eleleus" (Eliel) and " Iacchus" and 
" Evan" 

And many other names besides which thou hast, Liber, 
Among the Grecian nations ! — Ovid, Met. iv. 

Chorus. 

10 ! 10 ! Lord, Lord ! come now to our company. 

Beomios ! Bromios ! Shake the plane of earth holy Demeter ! 

Bacchus is in the halls. Worship him ! 

Semi-chorus. 

We worship, ! Bacchae, 590. 

Chorus. 

Coming from the land of Asia, having left the sacred Tmolus, I dance 
to Bromius, a sweet labor and a toil easily borne, celebrating the god 
Bacchus. Who is in the way ? Who is in the way ? Who is in the 
halls ? Let him depart ! And let every one be holy as to his mouth 
shouting in praise : for I will ever hymn Dionysus according to the 
established usages ! — 

Blessed is he whoever being favored knowing the Mysteries of the 
gods hallows his life and has his soul initiated into the Bacchic revels, 
dancing in the mountains with holy purifications, reverencing the orgies 
of the Great Mother Kubele and, brandishing the thyrsus, being 
crowned with ivy, worships Bacchus. Go Bacchae, Go Bacchae, bringing 
" Bromius Boy God of God Dionysus" from Phrygian mountains to the 
broad streets of Hellas : Bromius ! whom formerly, being in the pains of 
travail, the thunder of Zeus flying upon her, his mother cast from her 
womb, leaving life by the stroke of the thunderbolt. And immediately 
Zeus, the Son of Saturn, received him in a chamber fitted for birth : and 
covering him in his thigh, shuts him with golden clasps hidden from 
Juno. And he brought him forth when the Fates had perfected the bull- 
horned God and crowned him with crowns of snakes, whence the thyr- 
sus-bearing Msenads are wont to cover their prey with their locks. 

Thebes, Nurse of Semele, crown thyself with ivy, flourish, flourish 
with the verdant yew bearing sweet fruit, and be ye crowned in honor 
of Bacchus with branches of oak or pine, and adorn your garments of 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 203 



spotted deer-skin with fleeces of white-haired sheep, and sport in holy 
games with the insulting wands ; straightway shall all the earth dance. 
Bromius, who leads the bands to the mountain, to the mountain, where 
the female crowd abides away from the distaff and the shuttle, driven 
frantic by Dionysus. dwelling of the Curetes and ye divine Cretan 
caves parents to Zeus where the Corybantes with the triple helmet in- 
vented for me in their caves this circle o'erstretched with hide ; and with 
the constant sweet-voiced breath of Phrygian pipes they mingled Bacchic 
sounds and put the instrument in the hands of Rhea resounding with 
the sweet songs of the Bacchae. And, hard by, the raving satyrs went 
through the sacred rites of the Mother Goddess. And they added the 
dances of the Trieterides in which Dionysus rejoices, pleased on the 
mountains when after the running dance he falls upon the plain, having 
a sacred garment of deer-skin, seeking a sacrifice of goats, a raw-eaten 
delight, on his way to the Phrygian, the Ludian mountains. And the 
leader is Bromius, Evoe ! But the plain flows with milk, and flows with 
wine, and flows with the nectar of bees, and a smoke as of Syrian 
frankincense. But Bacchus having a flaming torch of pine on the top 
of his thyrsus darts arousing to the course the wandering Choruses and 
setting them on with shouts, casting his luxurious hair loose to the 
Aether. And at once with cries he shouts thus : go Bacchae, go 
Bacchae, delight of gold-flowing Tmolus, Sing Dionysus with deep-thun- 
dering drums, -Evoe ! celebrating the God Evius in Phrygian cries and 
shouts. When the sweet-sounding sacred pipe sounds a sacred playful 
sound suited to the frantic wanderers, to the mountain ! to the moun- 
tain! — and then the Bacchante rejoicing like a foal with its mother at 
pasture stirs her swift-footed limb in the dance. — Euripides, Bacchae. 1 

The third day after the Ides is consecrated to Bacchus. — Ovid, Fast. hi. 
Paean is consulted ; and " Summon the Mother of the gods" 
He says : " she is to be found on mount Ida !" — Fast. iv. 

Thrice let the heaven be turned on its perpetual axis, 
Thrice let Titan yoke and thrice unharness the horses : 
Then the Berekuntian pipe with bent horn 
Shall sound and there will be the festival of the Idean Parent. 
The semimales shall march and beat the hollow drums 
And cymbals repelled by cymbals shall give forth clanging. 
She herself sitting, on the soft neck of her attendants will be borne 
• Proclaimed with shouts through the midst of the streets of the city. 

Ovid, Fast. iv. 



1 Transl. Buckley, ii. 251, 252 ; also, ed. Aug. Witzschel, lines 1-170. 



204: 



SPIRIT-HISTOEY OF MAN. 



Clamor and the Berekuntian pipe with inflated horn. 

And drums and clapping of hands and the shouting of Bacchus ! 

Ovid, Met. xi. 
Deservedly has Terra obtained the name Mother 
Since from Terra ('Athor) all things were created ... 
The human race and every animal which wanders everywhere 
On the mountains she poured forth almost at a fixed time 
And the birds of air, at the same time, with varying forms. 
Then first Terra gave the mortal races. 

Lucretius, v. 794, 820ff, 803. 

Eaeth was called Great Mother of the gods and mother of beasts and 
Genetrix of our body ! 

Her various nations according to the ancient custom of the rites 

Vociferate as the Idaean Mother, and give her Phrygian bands 

Of women as attendants . . . 

With their hands the braced drums thunder and the hollow 
Cymbals around, and horns threaten with hoarse music, 
And with Phrygian measure the hollow pipe excites the minds . . . 
With brass and silver they strow all the way of the streets . . . 
With flowers covering the Mother and her bands of companions. 

Lucretius De Rer. Nat. ii. 598, 610, 620ff. 
Invoking Dindumia the very venerable Mother inhabiting Phrygia. 

Apollon. Rhod. Argonaut, i. 1117. 
" Maut, Muth (Isis) the Mighty Mother of the Mysteries." 1 

Adam and Eve are here the Dionysus and Demeter, the 
Bacchus and Ceres of the Greek, Egyptian, Phoenician, Sy- 
rian, Asia Minor and Persian races. Isis is Eve " Mother 
of all living," the INaturegoddess. Hence the inscription 
on her temple : 

I am all that has been, is, and will be : and my robe no one of mortals has 
ever uncovered. — Plutarch de Is. ix. 

The Great mundane divinity the Earth. — Earth then proceeds prima- 
rily from the Intelligible (Invisible) Earth, which comprehends all the 
intelligible orders of the gods and is eternally established in the Father. 
It is not the soul of the Earth, but an animal consisting of a divine 

soul and a living body Some animals are rooted in it and others 

about it. — Proclus. 2 

Herodotus observes that " all the Egyptians do not wor- 



2 Kenrick, i. 320, 321. 



2 Taylor's Proclus. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 205 

ship the same gods in a similar manner except Isis and 
Osiris, the latter of whom is said to be Dionysus ; these all 
worship in a similar manner." u Isis is called in the Greek 
tongue Demeter or Ceres." 1 Here we find the Mysteries in 
the time of Herodotus already old, and underlying the 
myths or " sacred stories." "Euas" (Bacchus) and " Eua" 
(Eve) are the Adam and Eve of the Mysteries ; or Amadios 
(Dionysus) and Maut (Isis) ; the Samaritan Iabe (Ab) and 
Eba (Eve), 2 the " Iasius and Demeter" . . . the " Zeus Chtho- 
nios and holy Demeter" of Hesiod, 3 the " Zeus Infernal and 
dread Proserpine . . . the Pluto and dread Proserpine" of 
Homer, 4 the Chthonios and Yen us of Nonnus, 6 the Eanus 
(Janus, Ani : Mars Mamurius) and Anna perenna of the 
Romans. 6 

On the Ides is the genial Feast of Anna perenna 
Not far, traveller Tiber, from thy banks. 

The people comes, and, scattered everywhere among the green 
stalks, 

Imbibes, and each reclines with his female associate. 

Part remain in the open air, a few set up tents : 

Some out of branches have made a leafy hut. — Ovid, Fast. ii. 

Souchi 7 (Saturn) is the Lord of the harmony of the spheres in the 
land of holiness with my farmfield. It lies in the land of holiness upon 
the Firmament. — Book of the Dead ; SeyfFarth, Theolog. Schriften, 33. 

The Sakse, the Ludians and the Assyrians in common 
with the Persians and Babylonians celebrated the Sakaia, 
the great festival of Anaitis (Isis). 8 The annual Saksean 
festivals w T ere probably named after the Carian god Osogo 

1 Herodot. ii. 42, 59 ; Kenrick, 334. 2 Movers, 547. 

3 Hesiod, Theog. 969 ; Works and Days, 435. 4 Iliad, ix. 455, 563 

6 Nonnus, xlviii. 21. 6 Movers, 484. 

7 Asochi. Socho is the name of a Hebrew. — 1 Chron. iv. 18. 

8 Movers, 10, 480 ; Herodot. ii. 59. Anait is Neith, Neith is Isis. See 
p. 185 of this volume. 

The Sakae occupied Baktria and Armenia. They built the temple of 
Anaitis and that of the gods Oman and Anandat (Ananadad), Persian deities 
who shared the same altar : and they solemnized the public festival, each year 



206 



SPIRIT-HISTORY OF MAN. 



(Asak) as the Only-begotten. The god Sicile-us 1 or Stjchos, 
and Succoth, the goddess, would be Adonis and Venus ; and 
the Sakaia would be the Persian Adonia, the weeping for 
Thammuz or Ieoud (Ad, And, At, Attes), or the lament for 
Hadad-Eimmon, Maneros, Linus, Bacchus, the many forms 
of Adonis. 2 

Aisak the hard Drinker. — Nonnus, xiv. 190. 

Asak was god of the Sacse who were Scythians. The Per- 
sian Adonia were celebrated in tents and were named 
" Scythian" (Sakaia). 3 

The herdsmen of Gerar quarrelled with the herdsmen of Isahak (Izhak) 
saying : This is our water ; whence he called the name of the well Esek (Asak") 
because they contended with him. — Gen. xxvi. 20. 

Asakar Issachar Zaore-us * is the name of the god Bacchus 
and a Hebrew or Arabian tribe. Segor was his city. 

Add too that Bacchus is the source of joy, who is said to obtain a 
common kingdom with the Sun. But why should I here mention the 
epithet Horus, or other names of the gods, all of which correspond with 
the divinity of the Sun ? — Julian. 5 

The Carians gashed their foreheads in the Mourning for 
Osiris. 6 The Phrygians believe the god in winter sleeps 
and in summer wakes. The Paphlagonians say he is bound 
in winter and freed in summer. 7 The Mexicans had a cere- 
mony corresponding to the death of Adonis or Attes. At 

kept holy, the Sakaia. — Strabo, xi. § 4. This is the festival of Artemis-Diana 
among the Lydians. — Pausanias, iii. cap. xvi. ; Movers, 675. It was a festival 
of Bacchus and Anaitis. — See Higgins, Anacal. p. 319 ; he quotes Hoffman, 
voc. Anaitis ; Jameson, Herm. Scyth. p. 136. 

1 Movers, 232, 616, 484. 

2 Movers, 480-484, 234, 249, 252, 302, 303 ; Zachar. xii. 10, 11 ; Univ. 
Hist. v. 155, 156. 3 Movers, 480, 482 ; See EshEK 1 Chron. viii. 39, Iah- 
AZAK-iaho (Hezek-iah), Ieh-EZEK-AL (Ezeki-EL). 

4 Compare Zakar, "male," in Hebrew. 5 Taylor's Proclus, ii. 51. 

6 Kenrick's Phoenicia, 89 ; Herod, ii. 59 ; Deut. xiv. 1. 

7 Plutarch de Is. lxix. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 207 



the end of December the god Huitzlipoctli with the vege- 
tation dies. The priests made an image of the god Huitzli- 
poctli of all sorts of seeds which were baked with the blood 
of sacrificed children. A priest of Quetzalcoatl then shot an 
arrow at the image and pierced the god. His heart was 
cut out and eaten by the king. At the end of December 
the god with the vegetation dies. The sun-god is then 
born and Tezcatlipoca takes new power. 1 

daughter of my people, gird thee with sackcloth and roll in ashes, 
make to thee Mourning of the Only-begotten, bitter lamentation. 

Jeremiah, vi. 26. 

That they look upon Me whom they have pierced : so that they 
mourn over him as the Mourning for the Only-begotten, and bitterly 
lament over him as they bitterly mourn the First-born. 

In that day mourning shall increase, in Ierusalem as the Mourning 
for Hadadrimmon (the Autumnal Sun) in the valley Megiddon. 

Zachariah, xii. 10, ll. 2 

Bruma (Abram) is the first of the new and the last of the old Sun : 
Phoebus and Annus take the same commencement ! 

Ovid, Fasti, i. 165, 166. 

They give incense and call Bacchus, and Bromi-us and Lyaeus. 

Ovid, Met. iv. 11. 

The Phoenicians every year sacrificed the loved and only- 
begotten children to Kronos. Heliogabalus introduced this 
custom into Italy : he chose for the offerings to his Saturn- 
Mithra or Elagabal boys out of the first Italian families. In 
Phoenicia several children were taken out and it was then 
determined by lot which should be offered. 

Urna reducebat miserandos annua casus. — Silius, iv. ^YO. 3 

It is best for us that one man should die for the people, and not that the 
whole nation perish. — John, xi. 50. 

Kronos, named Israel among the Phoenicians, a king of the 

1 J. Miiller, 605, 623. 2 Movers, 206 ; Rimmon is Adonis. — Movers, 184. 
Rimmon was a Syrian sun-god worshipped in Damascus. — Movers, 197 ; 2 
Kings, v. 18. Hadad was a Syrian sun-god. — Movers, 308. 3 Movers, 304. 



208 



SPIEIT-HISTOET OF MM. 



country, had an Only-begotten Son called lend as the Only- 
begotten IS STILL CALLED BY THE PHOENICIANS. When Very 

great dangers in war threatened the country he had his 
Son adorned with the royal dress and offered him np. 1 

Kronos whom the Phoenicians surname El, a ruler of the land and • 
later translated after his death as God into the star of Kronos (Saturn), 
had, by a native nymph named Anobret, an Only Son whom they 
therefore named Yeud (Aud, Ad). — Philo, On the Jews. 2 

Above the stars of Al (El) I will exalt my throne and will sit on the mount 
of assembly (moud) in the sides of the north. Isaiah, xiv. 13. 

Nor did Maron describe with eloquent delineation the Titan tribe 
Nor (did he describe) Kronos, or Phanes more ancient ; nor the origin 
Of the Titan Eeli (Sun) which is contemporaneous with the coeval world. 

Nonnus, xix. 204. 

Such laments were made for the death of Adonis, Osiris, 
Dionysus, Linus, Attis and Maneros. 3 

The Apollonian Linus. — Nonnus, xli. 371. 

I am the servant of Bacchus not of Phoebus ; and I have not learned 
to sing Ailina such as King Apollo chanted among the Cretans when 
he wept charming Atumnios (AtAmonios, Atman, Dominus, Adam, 
Autumnus) : and of the Heliades I was guest, a foreigner of the Eridanus, 
I am the bastard of Phaethon the perished charioteer. — Nonnus xix. 180. 

Holding the boy as Phoebus (held) Atumnios. — Nonnus, xxix. 31. 

Eleeina in concert groaned the women 
Whose boy, whose brother died, whose fathers 
Or spouse youthful untimely . . . And about the dead 
The pipe of Mugdonis with varied song sounded Ailina 
And Phrygian flutists interwound the manly molpe, 
With sad faces : and the Bacchae danced to 
Ganuktor singing beautifully with Evian voice : 
And under the mouth of Kleocus the Berekuntian double flutes 
Roared the frightful Libyan wail . . . 

Nonnus, xl. 158 ; 223. 

1 Movers, 303 ; quotes Euseb. Praep. Ev. i. 10. 2 Bunsen, Aegyptens Stelle, 
v. 316. 3 Kinck, i. 341, 342 ; Movers, 244, 245, 251. 



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THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 209 



Ailinon Ailinon sing, let this well prevail ! 

Aeschylus, Agam. 120. 

We find Illinos among the twelve gods in the Babylonian 
Cosmogony, 1 the Phoenician god Elon, the Greek Hellen, 
and the Hebrew Elion, the Most High God. 

And this was a perpetual custom, that each year on the beginning of 
the first day of the month Tammuz they mourned and wept for Tammus. 

More, Neb. iii. 20. 2 

And the priests sit in their temples having their clothes rent and 
their heads and beards shaven and nothing upon their heads. 

They howl and cry before their gods as men do at the feast when 
one is dead. — Baruch, vi. 31. 32. 

" Because, according to the Gentile fable, in the month Junius the 
Lover of Venus and a very beautiful Youth was slain and afterwards is 
related to have lived again." 3 

In Egypt the sons of kings were mourned as in the Mourn- 
ing for the Only-begotten. Josiah was perhaps mourned 
in the same way. 4 

They shall not lament for him " Ah my brother, 1 ' or "Alas sister." 
They shall not lament for him, saying " Hoi Adon," or, "Alas his glory !" 

Jeremiah, xxii. 18. 

Thus they shall make a burning for thee and shall lament for thee 
Hoi Adon ! — Jeremiah, xxxiv. 5. 

Diving headlong the Dance of Death, to Luaios (Aloah). 

Nonnus, xliii. 157. 

Autonoe let us speed where is the dance of Luaios 
And the mountain- wandering sound of the familiar flute is heard 
That I may compose a phil-Evian song, that I may know . . . 
"Who has surpassed any one in being Bacchic priest to Luaios. 

Nonnus, xlvi. 165. 

Dios (Deus) was the hnsband of Yenus and Ceres who is 
" Dao, Mother of all life." 5 

The Orphic priests (B. C. 500-550) dressed in linen 

1 Movers, 21 6. 2 Ibid. 210. 3 Hieronymus, L c. p. 750 ; Movers,' 210. 
4 Movers, 248, 249, 252 ; 2 Chron. xxxv. 25. 5 Nonnus, xix. 81 ; v. 611, 620. 

14 



210 



SPIRIT-HISTORY OF MAN. 



like the Hebrew priests. David danced before Ialioli with, 
all his might and David was girded with a linen ephod. 
" The foundations of the Mysteries must have been ordinary 
religion, for the priests instituted them." 1 

Orpheus showed forth the rites of the hidden Mysteries. 

Euripides, Rhaesus, 942. 

The Orphic, called the Bacchic rites. — Herodot. xi. 81.* 

The emblems of Osiris are those of Bacchus. The Egyptian 
priests affirm that Orpheus borrowed from them the 
Mysteries which he instituted in honor of Bacchus and 
Ceres who are Osiris and Isis. 3 

In the soul, therefore, the mind and Logos, the Leader and Lord of 
all that is best, is Osiris. — Plut. De Is. xlix. 

But when they (the souls) are liberated from the body and pass into 
the invisible impassive and pure region, this God (Osiris) is then their 
leader and King from whom they depend, insatiably beholding him and 
desiring to survey that beauty which cannot be expressed or uttered by 
men ; which Isis (as the ancient discourse evinces) always loving, pursuing 
and enjoying, fills such things in these lower regions as participate of 
generation with every thing beautiful and good. — Plutarch, De Iside, 
lxxviii. ; Taylor's Proclus, p. xxxix. 

Divinities of the world placed beneath the earth, 
Into which we fall again whatever mortal we are created ! 

Ovid, Met. x. 

A blackened sun-burnt race to Zagreus the many-guest-receiving Zeus of 
the dead. — iEschylus, Suppliants. 4 

And this which the present priests reveal with caution, abominating 
and concealing it, that this God (Osiris) rules and is King over the dead, 
and is he whom the Greeks call Hades and Plouton. it not being per- 
ceived how it is true, disturbs the common people who question if the 
sacred and holy Osiris really dwells in the earth and under the earth 
where the bodies of those are .concealed who seem to have come to an 
end. But he indeed is at the furthest possible distance from the earth. 
— Plutarch, De Iside, lviii. 



1 Cousin, Hist. Mod. Phil. i. 404. 2 K. 0. Miiller, 231. 

3 Champollion, Egypte Univ. pitt. 120, b. 4 Buckley, Transl. p. 213. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE EXNG. 211 



Amestris, the wife of Xerxes, commanded fourteen Persian 
children of illustrious birth to be interred alive in honor of 
that deity, who, as they suppose, exists under the earth. 1 
Pindar says " that the lawless souls of those who die here 
forthwith suffer punishment : and Some One beneath the 
earth, pronouncing sentence by stern necessity, judges the 
sinful deeds done in this realm of Zeus ; but the good enjoy 
the sun's light both by day and by night . . . while those 
who through a threefold existence in the upper and lower 
worlds have kept their souls pure from all sin, ascend the 
path of Zeus to the castle of Chronus where ocean-breezes 
blow round the Islands of the Blessed and golden flowers 
glitter, some on the ground and some on resplendent 
trees, and the water feeds others." In his laments for the 
dead Pindar more distinctly developed his ideas about im- 
mortality, and spoke of the tranquil life of the blessed in 
perpetual sunshine, among fragrant groves, at festal games 
and sacrifices ; and of the torments of the wretched in eter- 
nal night. " Those from whom Persephone receives an 
atonement for their former guilt their souls she sends in the 
ninth year to the Sun of heaven." 2 

Between the time of Homer and Pindar a great change 
of opinion had taken place. All the Greek religious poetry 
treating of death and the world beyond the grave refers to 
the deities whose influence was supposed to be exercised in 
the dark region at the centre of the earth. The Mysteries of 
the Greeks were connected with the worship of these gods 
alone. That the love of immortality first found a support 
in a belief in these deities appears from the fable of Perse- 
phone the daughter of Demeter. Every year at the time 
of harvest, Persephone was supposed to be carried from 
the world to the dark dominions of the invisible King of 
Shadows, but to return every spring in youthful beauty to 
the arms of her mother. When the goddess of inanimate 
Nature had become the queen of the dead, it was a natural 



1 Herodot. 114. 



2 K. 0. Miiller, 230. 



212 



SPIRIT-HISTORY OF MAN. 



analogy which, must ' early have suggested itself, that the 
return of Persephone to the world of light also denoted a 
renovation of life and a new birth to men. The Eleu- 
sinian Mysteries early acquired great renown. " The endea- 
vor to attain to a knowledge of divine and human things 
was in Greece slowly and with difficulty evolved from the 
religious notions of a. sacerdotal fanaticism ; and it was for 
a long period confined to the refining and rationalizing of 
the traditional mythology, before it ventured to explore the 
paths of independent inquiry." 

The Orphic associations dedicated themselves to the 
worship of Bacchus (as Osiris or Iacchos) in which they 
hoped to find satisfaction for an ardent longing after the 
soothing and elevating influences of religion. The Dio- 
nysus to whose worship these Orphic and Bacchic rites 
were annexed was the Chthonian deity, Dionysus Zagreus, 
closely connected with Demeter and Cora, who was the 
personified expression not only of the most raptuous pleas- 
ure, but also of a deep sorrow for the miseries of life. The 
Orphic legends and poems related in great part to this 
Dionysus, who was combined as an Infernal deity with 
Hades, 1 and upon whom the Orphic theologers founded 
their hopes of the purification and the ultimate immortality of 
the soul. When they had tasted the mystic sacrificial feast of 
raw flesh torn from the Ox of Dionysus, they partook of no 
other animal food. They wore white linen garments like 
Oriental and Egyptian priests, from whom, as Herodotus 
remarks, much may have been borrowed in the ritual of 
Orphic worship. The Orphic worshippers of Bacchus did 
not indulge in unrestrained pleasure and frantic enthusiasm, 
but rather aimed at an ascetic purity of life and manners. 2 

The Mysteries of Demeter and especially those cele- 
brated at Eleusis inspired the most elevating and animating 

1 A doctrine given by the philosopher Heraclitus as the opinion of a parti- 
cular sect. Ap. Clem. Alex. Protr. p. 30. Potter. K. 0. Hliller, Hist. Greek 
Literature, pp. 231, 232. 2 Ibid. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 213 



hopes with regard to the condition of the soul after death. 
"Happy (says Pindar of these mysteries) is he who has 
beheld them, and descends beneath the hollow earth ; he 
knows the end, he knows the divine origin of life." 1 

All generation proceeds from a corruption. — Livres Hermetiques ; 
Egypte, 139. 

It is sown in corruption, it is raised in incorruption. — St. Paul. 

" The return of the fallen to the heavenly light of the gods 
is pictured in the journey of Persephone to heaven. Her- 
mes as the leader of souls and angel (of death) takes the 
goddess at Jove's command from the arms of Pluto to the 
gods of the upper world. Her existence is divided between 
two worlds ; a third part of the year she passes in the Depth 
(Tartarus) and two thirds above with the Immortals. The 
goddess, returned in Spring as the growing up, fruit- 
bringing seed, is also an image of men directing their course 
to the day of the spirit- world, from the prison to freedom. 
The ears which Demeter gave to Triptolemus at Eleusis 
mean not merely agriculture, which she taught him, but are 
at the same time an emblem that recalls the idea of Perse- 
phone returned to the upper world, who as child of humanity 
will draw after her all the initiated. They remind us of 
Jesus who fell as a kernel of wheat into the earth, was 
raised again and brought forth fruit for all mankind. When 
the Heathen found in the ear of wheat a reminder to mount 
with it (or with Persephone) from death to spiritual life, 
from night to day, from Hades to the heavenly gods, there 
lay in such a belief a glimmering of the Confession ' we 
are buried with Christ through baptism, and risen together 
with and in him through the faith which God works who 
has raised him from the dead.' " 2 

Man that is born of woman is of few days and full of trouble. 

1 K. 0. Muller, Hist. Greek Lit. 231, 233. 

2 Kinck, Relig. der Hellen. i. 156-158, quotes John, xii. 2-1; Luke, viii. 5; 
Coloss. ii. 12. See K. 0. Muller, Hist. Greek Lit. 231. 



214 



SPIRIT-HISTORY OF MAN. 



Like a flower he goes forth and is cut down : and escapes like a shadow 
and continues not. 1 

There is hope for a tree ; if it is cut down it renews itself again. 

But man dies and wastes away ; and man expires and where is he ? 

Waters depart from the sea, and a river is dried up and disappears, 

And man lies down and arises not, until the heavens are no more they awake 
not nor are aroused from their slumber. . . . 

If a man dies will he revive ? In all the days of my sojourning I shall 
await until my change comes. . . . 

Waters wear away stones, the dust of the earth extends its own germs : 
wilt thou then make the hope of man to perish ? 

Wilt thou perpetually press him till he dies, changing his countenance until 
thou cast him away ? 

His sons shall be honored and he will not know it, they shall be brought 
low and he will not attend to them. 

But his flesh upon him shall have pain and his soul in him shall mourn ! 

Job, xiv. 

But man in honor will not remain ; he is assimilated, just as the beasts are 
destroyed. 

This is the way of them, they hope : and those after them approve with 
their own mouth, Selah ! 

As cattle, they shall be placed in Saol (Sheol), death shall feed on them 
and the just shall have dominion over them in the morning : and their beauty 
shall consume, hell shall be its abode. 

But Alahim will redeem my soul from the hand of Shaul (Sheol), for he will 
receive me. — Psalm, xlix. 

I know that my Bedeemer lives and that he shall stand at the End upon 
earth. And after my skin these shall be covered and from my flesh I shall 
see Aloh (Allah). — Job, xix. Hebrew Bible, Schmid. 

For I know that he is eternal who will redeem me upon the earth, will raise 
up my body which performs these things laboriously : for by the Lord these 
things were accomplished for me ; which I know thoroughly, which my eye has 
seen and not another ; all things have been accomplished to me in the bosom. 

Septuagint Version, Tischendorff. 

The dead shall arise, and those in the remembrances shall be raised up, 
and those in the earth shall be cheered : for thy dew is a restorative to them, 
but the earth of the impious shall fall. — Isaiah, xxvi. 19. Septuagint. 

They shall live, your dead (plural) my dead body ; they shall arise ! Awake 
and rejoice ye that inhabit dust; for a dew of the plants is thy dew (0 God) 
but the earth of Kephaim thou wilt make to fall. — Isaiah, xxvi. 19. Hebrew 
Bible, Schmid. 

Adoni, thou wast our dwelling from generation to generation ! 

1 Mortals wretched, who like leaves at one time are very blooming, feeding 
on the fruit of the soil, and, at another, perish lifeless (akerioi) ! Iliad, xxi. 
464, 465. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 215 

Before that the mountains were born and the earth was formed and its 
circle ; and from eternity to eternity thou art AL (El) ! 

Thou reducest man even to dust, and sayest, Return, sons of man ! — Ps. xc. 

Then shall the dust return to the earth as it was, and the " spirit " to 
Elohim who gave it. — Eccl. xii. Before Christ, 350. 

'Tis thine to speed to the Father's light and glory : for as the soul is a 
fire glowing with the Father's virtue, it continues immortal and is mistress of 
life. — Ammian. 1 

Thoth desires to know what will happen after the ascen- 
sion of the soul to the Father. The Divine Intelligence 
replies : " The material body loses its form, which is 
destroyed with time ; the senses which have been animated 
return to their source, and will one clay resume their func- 
tions ; but they lose their passions and their desires, and the 
' spirit ' mounts again to the heavens to find itself in har- 
mony. In the first zone it loses the faculty of increase and 
decrease ; in the second, the power of evil and the decep- 
tions of idleness ; in the third, the illusions of desire ; in the 
fourth, insatiable ambition ; in the fifth, arrogance, audacity 
and temerity ; in the sixth, the wicked fondness for riches 
mal-acquired ; in the seventh, falsehood. 

" The Spirit thus purified by the effect of these harmonies 
returns to the state so much desired, having a merit and 
force that are its own, and it dwells with those who cele- 
brate the praises of the Father. They are then placed 
among the Powers (of the heavens) and thereby partake of 
God. Such is the supreme good of those to whom it has 
been given to have knowledge, they become God." 

" Having thus spoken, Pimancler (the Divine Intelligence) 
returned among the divine Powers, and I, I set myself to 
counsel to men piety and Wisdom : 

" men, live soberly, abstain from gluttony. Why do you precipitate 
yourselves towards death, since you are capable of obtaining immor- 
tality ? Fly the darkness of ignorance, withdraw from the light that is 
obscured, escape from corruption, acquire immortality. Conductor and 



1 Chaldean Oracles ; Cory, p. 243 ; Williams, Prim. Hist. 47. 



216 



SPIRIT-HISTORY OF MAN. 



chief of the human race I will show it the ways of salvation and will fill 
its ears with the precepts of wisdom !" — Books of the Thrice Greatest 
Hermes. Champollion, Egypte, 143. 

Alas, alas, torch-bearmg Day and thou Light of Deus, another, 
another life and destiny shall we inhabit. — Euripides, Iphigeneia in 
Aulis, 1505. 

The whole life of men is full of grief, nor is there cessation of labors : 
but whatever else is dearer than life darkness enveloping hides it with 
clouds. We appear to be in love with this (life), because this is bright 
on earth, through inexperience of another life and because tMngs beneath 
the earth are not divulged : but we are led astray by fables. — Euripides, 
Hippolytus, 190-197. 

In the Zoroastrian religion, after sonl and body have 
separated, the souls, in the third night after death, as soon 
as the shining Sun ascends, as soon as the victorious Mithra 
sets himself in pure radiance on the mount, come over the 
Mount Berezaiti upon the bridge Tshinavat which leads to 
Garonmana the dwelling of the good gods. 1 
The ghost of Poly dor e says : 

Being raised up this third day-light, 

Having deserted my body ! — Euripides, Hecuba, 31, 32. 

The third day he rose from the'dead ! 

The image of the corpse of Adonis (-Osiris) was washed, 
anointed with spices and wrapped in linen and wool. 2 

Mit Spezereien 
Hatten wir ihn gepflegt, 
Wir seine Treuen 
Hatten ihn hinge! egt j 
Tiicher und Binden 
Reinlich umwanden wir, 
Ach ! und wir finden 
Christ nicht mehr hier. 
" Attes lives ! ! " 3 Ades lives ! Deus lives ! 
Christ is arisen, 
Blest is the Loving One ! 
Adonis lives and is ascended ! 



1 Duncker, ii. 326. 2 Movers, 202, 203. 

3 Movers, 205, and authorities there quoted. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 217 



First they offer to the manes of Adonis as to one dead, and the day- 
after the morrow they tell the story that he lives, and send him to the 
Air. — Lucian. de Dea Syria, 1. c. § 6. 1 

Osiris dies on the seventeenth of the month, on the nineteenth in the 
night he is said to be found. — Plutarch, De Iside. xxxix. 
Bacchus having the end of his life the again resumed beginning 
"Was fashioned of another nature receiving in turn multifarious forms 
Sometimes such as cunning young Kronides (Zeus) shaking the aegis, 
Sometimes as old heavy-kneed Kronos lancing rain! — Nonnus, vi. 175, ff. 

The Earth becomes fruitful through the Sun's light and 
water. The Sun's essence enters the fruits, the bread and 
the wine. In the Bacchanalian Mysteries a consecrated 
cup was handed round after supper called the " cup of the 
Agathodaemon" (the Good Divinity). In the Mysteries, 
bread is used in the worship of Saturn in the form of a ser- 
pent. A hymn was sung to Python at Delphi on every 
seventh day. 2 Orpheus was the founder of the Mysteries. 
The foundations of the Mysteries must have been ordinary 
religion, for the priests instituted them. 3 The use of bread 
and wine was continued in the Christian mysteries. 

Quid est, quod arctum circulum 

Sol jam recurrens deserit ? 

Christusne terris nascitur. 

Qui lucis auget tramitem. — Aurel. Prudentius. 4 

Christmas, the birth of Christ, takes place just at the time of 
the winter solstice when Huitzilopoctli dies and Tezcatlipoca 
is born. The days are shortest. From this time however 
the Sun's power begins to increase. The Sun is, as it were, 
born anew. The Easter festival is the commencement of 
spring. It is Nature's resurrection. " Christ has arisen." 
" As the seed freed from its covering sends forth to the light 
of the sun a young shoot of life, so will man divested of 
this mortal coil, press forward to the light of a new life 
like the risen Redeemer." 

1 Movers, 548, 205. 2 Deane, Serpent Worship, 88, 89. 

3 Cousin, Lect. on Mod. Phil. i. 404. 4 Cathemerin. Hymn. xi. 



218 



SPIKIT-HISTORY OF MAN. 



Salve festa dies toto venerabilis aevo, 
Qua deus infernum vicit et astra tenet. 
Ecce renascentis testatur gratia mundi 
Omnia cum Domino dona redisse suo. 

Venantius Honorius. 
For everywhere the grove with leaves, the fields with flowers favor 
Christ triumphing after sad Tartarus. 

The laws of hell having been suppressed, God, light, heaven, fields, 
sea, duly praise him going above the stars. 

Lo the God who was crucified reigns over all things, and all things 
created give to the Creator prayer ! — Yenantius Honorius. 

Pentecost is the " noblest workings of the ascended Re- 
deemer," the fruits, the beginning of the harvest. 1 Hier- 
onymus (A. D. 331-420) relates that in the place where the 
Redeemer cried in the manger, the lament of women for 
Adonis has been heard even in later times. 2 Hieronymus 
describes the Adonia as existing in his time. 3 In the fourth 
century after Christ, Macrobius says: 4 "Among the As- 
syrians formerly the worship of Venus Architis and Adonis 
especially flourished, which the Phoenicians now preserve." 

And when from the Aether on high she beheld him lifeless, and his 
body lying in his own blood, she sprang down and immediately tore her 
bosom and at the same time her hair, and beat her breasts with 
rough hands : and complaining of the Fates says : But still not all shall 
be yours ; the monuments of my grief, Adoni, will always remain : 
and a repeated image of death shall complete our yearly imitations of 
grief. But the blood shall be changed to a flower. — Ovid, Metam. x. 720 IF. 

Ezekiel found the women in the temple mourning for 
Thammuz ( Adonis- Adamus). 5 The festival called Adonia 
or Adoneia by the Greeks lasted in the Orient seven days ; 
for it was the ancient custom of the Israelites, Egyptians 
and Syrians to mourn the dead so long. 6 The Titans tore 

1 Creuzer, iv. 742. 2 Epist. 49, ad Paulin. Tom. iv. part ii. p. 564, ed. 
Martianay; quoted by Movers, 193. 3 Movers, 210. 

4 Macrobius, Sat. i. 21. 5 Ezekiel, viii. 14. 6 Gen. I. 10; 1 Sam. 

xxxi. 13 ; 1 Chron. x. 12; Judith, xvi. 29; Heliodor. Aethiop, vii. 11 ; Lucian 
de Dea Syria, § 52, 53 ; quoted in Movers, 209. 



THE LOGOS, THE ONLY- BEGOTTEN AND THE KING. 219 

Bacchus into seven pieces. Noah also, as Sisuthrus, Demarus, 
Aclam, Orus, the Good Principle, Mann (Anion, Amanns), 
Bacchus or Osiris in the moon, is connected with the num- 
ber seven, in reference to the weeks or quarters of the 
moon. 

Sabaoth (Seven) the Demiurg, for thus the Demiurgic number is called by 
the Phoenicians. — Movers, 550 ; Lydus de Mens. iv. 93, p. 112. 

Best of all things is Water ! — Pindar, Olymp. I. 
The tender Adonis wanders distressing Aphrodite. . . , 
And then Deukalion, cleaving the water elevated on high, 
Was a navigator not to be reached, having an air-wandering voyage. 

Nonnus, vii. 365. 

Thus they place the power of Osiris in the moon. — Plutarch de Is. xliiL 

"It has been ascertained that the Egyptians reckoned from 
the beginning of time to the death of Osiris by Tyrjhon, 
i. e. to the Deluge, thirty thousand lunar-months, hence 
2,42i years." 1 " The bull was among the Egyptians an em- 
blem of the Sun ; the apis-bull, however, representing as it 
did at the same time also the moon and the conjunction of 
sun and moon on the first of Thoth, required to have marked 
upon it the symbolic signs of the moon. The Egyptians 
therefore selected for the worship of Apis (who according 
to Plutarch was to them a living image of the Divine "Wis- 
dom, of the soul of Osiris) a black bull which had a orescent 
on its side and a wart in the shape of a beetle (which like- 
wise designated the moon) under the tongue." "The moon- 
crescent on the side of the apis-bull" is mentioned. 2 "Apis 
is the. animated image of Osiris, and is born when the 
Generative Light descends from the moon and comes to 
touch the eager Cow" (Earth). 3 Osiris is Bacchus. 4 Osiris 
was the Kile and Humid Principle generally as the source 
of production. 5 The Mle overflows when the Sun passes 
through the sign of the Lion in the Zodiac. In the sacred 
hymns of Osiris, they invoke him who rests between the 

1 Seyffarth's Chronology, 118. 2 Ibid. 81, 82. 3 De Iside, xliii. 
4 De Iside, xxxv. ; Kenrick, i. 335, -331. 6 De Iside, xxxv. xxxvi. 



220 



SPIRIT-HISTORY OF MAN. 



arms of the Sun. 1 Osiris wears the emblems of Bacchus. 
Bacchus is the Generative and Nutritive Spirit. 2 According 
to Proclus, Bacchus is the Demiurg, analogous to the One 
Father who generates total fabrication. 3 

Many Greeks make bull-formed images of Bacchus, 
but the women of the Eleans also call upon (him) praying 
the God to come to them ox-footed. And by the Argives 
he is called ox-born Dionusos : but they evoke him with trum- 
pets from the water, casting into the abyss a lamb for the 
janitor, but the trumpets they hide with thyrsi. 4 

Dionysus went under the wave of the sea. — Iliad, vi. 135. 

All things are born from Kronos and Venus. — Plut. de Is. Ixix. 

Every one of the barbarians (foreigners) dances these Sacred Orgies ! 

Euripides, Bacchae, 482. 

And they at the appointed hour shook the thyrsus in the Bacchic ceremonies, 
calling " Iakchos, the Son of Deus, Bromios ! " — Bacchae, 724. 

She and the women with her crowned themselves with olive and she pre- 
ceded in a chorus (dance) all the people leading all the women ; and all the 
men of Israel followed in armor with garlands, and hymns in their mouth. 

Judith, xv. 13. 

Begin to my God with drums, sing to my Lord with cymbals, adapt for 
him a new psalm, exalt and call on his name ! — Judith, xvi. 1. 

"When the Elohim helped the Levites (Eloim, Leuitas) carrying the 
Ark ( Aron) of the covenant of Iahoh, they sacrificed seven bullocks and 
seven rams. — 1 Chron. xv. 26. 

On the fifteenth day of the seventh month the Feast of Tabernacles 
was celebrated, lasting seven days. It was the close of the harvest. 
Plutarch considered it a festival of Dionysus. " The time and manner 
of the greatest and most perfect festival among the Jews suits with 
Dionysus. For, as to the so-called fast, in the height of the harvest 
they set out tables of all sorts of fruits under tents and huts woven to- 
gether mostly of branches and ivy ; and the anterior they name Taber- 
nacle of the Feast. And a few days afterwards they celebrate another 
festival, not with enigmas, but Bacchus being directly called upon. 
There is also a certain garland-bearing and thyrsus-carrying festival 6 
among them in which having thyrsi they enter the temple : but entering, 

1 De Is. lii. 2 Ibid. xl. 3 Taylor's Plato, 484. 4 Plut. de Is. xxxv. 
6 Bag-o, 1 Esdr. vii. 40, Bac-chur, ix. ; Bak-Bak-kar, a Levite, 1 Chron. ix. 
The festival of the sacred moon, in which it is the custom to play the 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 221 



what they do we know not : but probably the performances are the 
Feast of Bacchus : for they use little trumpets, just like the Greeks in 
the Bacchanalia (in) calling upon the God : and others march playing 
the harp, whom they call Leuites, so called either from the word Lusios or 
rather from the word Enios. But I also think that the festival of the 
Sabbata is not wholly without relation to the festival of Dionysus. For 
even now many call the Bacchi Sabbi, and they utter this word when 
they celebrate orgies to the God : the evidence of which certainly can 
be taken from Demosthenes and Menander. And very apropos one 
might say that the name was made from a certain pompous movement 
which possesses those celebrating the Bacchic rites. And themselves 
bear testimony to this remark when they honor the Sabbath inviting 
one another to drink and get drunk ; and when any thing greater inter- 
rupts, making a usage universally indeed to taste strong (drink). And 
perhaps some one might say these things are conjectural (el<6ra) : accord- 
ing to the force in them, first indeed the high-priest confutes (this idea) 
going forth mitred at these festivals and clothed in a gold-embroidered 
fawn-skin and wearing a tunic reaching to his feet, and buskins : and 
many bells depend from the dress resounding at every step. And, 
as among us, they make use of hollow sounds at the nocturnal rites and 
call upon the brazen — ( ... ) nurses of the God : and the thyrsus 
incarved, shown on the opposite (sides) of the over-head, and the drums : 
for these surely suit no other god than Dionysus." " The Arab festival 
Ashurah, like the Feast of Tabernacles, fell in September. The Arab 
legend connects with this festival the weightiest events of the Bible and 
Koran history, Noah's leaving the Ark," &C. 1 

These are the sons' of Zabaon ; both Aiah and ANAH. This is " the 
AXAH who found the mules in the desert when he was feeding asses for his 
father Zebaon." — Gen. xxxvi. 24. 

These are the generations of Aso (Oso) who is Adorn. Oso took his wives 
from the daughters of Kanon. Adah daughter of Ailon the Achatian, and 
Akolibamah daughter of ANAH the daughter of Zibeon the Hivite. — Gen. 
xxxvi. 

NAH (Noah) and Anah (in the feminine) would be 

trumpet in the temple at the same moment that the sacrifices are offered. 
From which practice this is called the true Feast of Trumpets. 

Philo, On the Eighth and Tenth Festivals. 

Your New-moons and your stated Sabbaths ! — Isaiah, i. 14. 

The Bacchic branch mighty through Greece ! — Euripides, Bacchae, 308. 

He shall sing Euion to garland-bearing Dionysus. — Nonnus, xv. 131. 

1 Creuzer, Symb. iv. 750, 751, note, 752; Plutarch, Quaest. Conviv. iv. 
671, 746, 745. Anos, Anoh, Noh, Ianus, Anus (Time). 



222 



SPIRIT-HISTORY OF MAN. 



Noah and the Anna perenna (the Nature-goddess) of the 
Eonians, Ianus (Bacchus) and Anna (Ceres). 1 

And Kan began, a man cultivating the earth, and he planted a vine- 
yard. 

And "he drinks of the wine and was drunken. — Gen. ix. 20, 21. 
They slew their children in sacrifices or used secret Mysteries or 
celebrated frantic komuses of strange rites ! — "Wisdom of Solomon, xiv. 23. 

I am He who made the Vine, corn, sheaves, the threshing-floor and 
flour in the territory of the king of noble Egypt ! 

Book of the Dead, Chapt. 1st. 2 
I am the true Yine and my Father is the husbandman. 

The young Bacchus, the Principle of fertility, revered 
by the common people as the God of the vine could well 
serve the Orphic poets and philosophers as the impersona- 
tion of the Life-giving Spirit that s as Son of Jupiter, in- 
spires the dead Matter with life. He could, as Osiris, rep- 
resent the active Deity the Creator-Sun, the active Power 
of the Unknown God. As the source of production he was 
the Power of his Father Zeus. 

Dionysus (Bacchus) is called the Power of fruit-trees and things 
planted. — Eusebius, Prsep. Ev. 3, 11. 

Bacchus the Son of God ! — Euripides, Bacchae, line 1. 

King Bacchus you appear a great God ! — Bacchae, 1032. 

Bromius Boy God of God Dionysus ! 3 

Maid of Adonis you have the thyrsus ! — Nonnus, xlii. 420, 421. 

For now the general festival of Kupris (Venus) came, 
Which throughout Sestos they keep to Adonis and Kuthereia : 
All together they hastened to come to the holy day 
As many as dwelt in the remotest parts of the sea-girt islands : 
Some from Haimonia and others from Cyprus on the sea ; 

1 Compare the names of the prophetess Anna and the priest Annas (Xas, 
Nah, Nissi, Nuseus). — Luke, ii. 36 ; iii. 2. The priest bore the name of hia 
God throughout the Orient. 2 SeyfFarth. 

3 Bromion Paida Theon Theou Dionuson. — Bacchae, 83-85. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 223 

Nor did any woman remain in the cities of Cythera : 
And dancing on the summits of blazing Lebanon 
Not one of the neighbors then was away from the festival, 
Neither dweller of Phrygia, nor citizen of the near Abydos. 

Musgeus, Hero and Leander, 42, if. 

Therefore in fires (AR-im) honor Iahoh, in the Isles of the Sea the 
name Ihoh Alahi Isral. — Isaiah, xxiv. 15. 

I was wrong. You saw not the stream of Adonis nor the soil of 
Bublos 

Beheld, where is the home of the Graces, where dances 
Assyrian Kuthereia and not the bed-shunning Athena. 

Nonnus, in. 109, ff. 

But hear Aphrodite sung by the women of Byblus. 

Nonnus, xxix. 351. 

Ascend the Labanon (Mount Libanus) and cry aloud ! 

Jeremiah, xxii. 20. 

They shall flower like the Vine : his memory as the Wine of Leb- 
anon ! — Hosea, xiv. 8. 

And, bringing to light the 
Euia of the .Egyptian Bacchus the orgies of raving Osiris, 
He taught the initiations at night of the mystic usages, 
And with furtive voice to the Bacchante raised the Magian hymn 
making an acute wailing. — Nonnus, iv. 273. 

For this charming Youth is from Libanos where Venus dances. 

I am wrong: not easily has a mortal form borne Kadmus. 

But he is the Offspring of Deus and has concealed his origin. 

Not falsely is he hymned Kadmilos ; for his celestial 

Form he alone changed and still Kadmus hears. — Nonnus, iv. 82, ff. 

Kadmus was a Phoenician god, called also Kadmiel, and 
is the Creative Wisdom, the Deruiurg. 1 The Cabbalists 
considered AdamKadmon the oneness of the powers which 
emanate from God. 2 " Adam Kadmon is the figure of a 
man which hovers above the symbolic animals of Ezekiel. 
From him the creation emanated in four degrees or four 



1 Movers, 513, 514, 515. 



2 J. Miiller, 135, 124. 



224: 



SPIRIT-HISTORY OF MAN. 



worlds." 1 Adam Kadmon is the Sun. as the Demiurgic 
Wisdom or Logos, Kadmus-Hermes stands by the De- 
miurg in his contest with Typhon. 2 

Kadmus, Auxiliary in the war of Deus the Giant-killer 

Fearest thou seeing one serpent only ? But in the wars, 

Obedient to thee, Kronion hurled down Typhon. Nonnus, iv. 393. 

.Hail Attis, the Assyrians call thee thrice-desired 
Adonis, the Samothracians Adam the Holy ! 

Zeus DEM-arus is the Son of Saturn, just as Adam is the 
First-created of Jehovah. 3 

" In the Jewish Cabbala the word Maschia (Messiah) com- 
posed of mem (40), schin (300), yod (10), heth (8), gives the 
numerical value 358 ; the same is the case with the word 
Nahash (serpent) composed of noun (50), heth (8), schin 
(300). From this the Cabbalists conclude that the Messiah 
will conquer Satan represented under the image of a serpent, 
and that he will destroy sin and the death of the Spirit. 
The Cabbalists taught that the three letters of the word 
Adam (Adm) form the initials of the three names Adam, 
David, Messiah ; which indicates that the soul of Adam 
must appear by transmigration in the bodies of David and 
the Messiah." 4 The Cabbala had its first origin in Babylon 
during the exile, but the whole system entire could only 
be formed later in the Jewish schools of Alexandria where 
the doctrines of Pythagoras and Plato were combined with 
certain doctrines of the Oriental philosophy, — a mixture of 
profound speculations and superstitious notions, of wisdom 
and extravagance. In pronouncing certain words of Holy 
Writ it was supposed that the sick could be cured, fires put 
out and all sorts of miracles performed. 5 

Adam is the First-born like Phanes, Evan, Iao and 
Adonis. Deucalion was also the First-born. 6 " For Adonis 

1 Munk, Palestine, 523 ; Ezekiel, i. 26. 2 Movers, 273. 

3 Movers, 144, 287 ; Sanchoniathon, vii. 

4 Munk, Palestine, 521. 5 Ibid. 520, 523 ; See Plato, Tim. 139, ed. 
Stallbaum. 6 Pindar, Olympic Ode, ix. 41, 43, 44. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 225 



was named Ao." 1 Iao is Adonis and Osiris. 2 Aos is Iao. 3 
"Iao the God of Moses." 4 Iao is therefore Iahoh or Je- 
hovah (Adoni). 5 

Non sicut Tu inter deos Adonai [Adni] 

There is none like Thee among the gods, Adonis! — Psalm lxxxvi. 8. 

And Abram said, Adoni Ihoh [My Adon, Jehovah] ! — Gen. xv. 2. 

"Adcouis desiroTTjs virb i'Otvlicoou Kal Bo\ov uvofxa. 

Adonis "lord" with Phoenicians, and Bel's name ! — Hesychius. 6 

Jehovah is called Alahi Alahim O- Adoni H-Adonim, God of 
Gods and Lord of the Lords. 7 

Yivit Dominus Adonai, Dominus exercituum ! 

Pseudo-Matthaei Evang. xii. 

And the Thunderer on high Sabaoth Adonaios shall sit 
On his throne in heaven and shall fix a great pillar 
And Christ himself eternal shall come in a cloud 
To the Eternal, in glory with his good angels. 
And he shall sit on the right on a high throne judging 
The life of the pious and the ways of impious men. 
Moses also shall come the great friend of the Highest 
God ... . And the great Abraam himself shall come 
Isaak and Iakob, Iasous and Daniel, Elias 
Ambakaoum, and Ionas and those that the Ebrews slew 
Those with Eremeias. — Sibylline Books, Gallaeus, 278. 

mni Ihoh, Iahoh (Ahoh) is the name of the snn-god Diony- 
sus or Bacchus. 8 He was also called Iao, Ieuo and Euas. 9 
Evius is another of his names. Eve is called Eua in the 
Sibylline Books. 10 Thus Eua is the feminine of Dionysus- 
Bacchus. Bacchus is called Huas and Euimos. 11 Eve is 
called Eoua and Euea. 12 

1 Etym. Magn. Movers, 229. 2 Movers, 542, 544. 3 Movers, 285, 550. 

4 Gesenius Thes. 511 ; Diodor. Sic. i. 94. 5 Movers, 546, 544, 8, 9. 

6 Movers, 195. ! Deut. x. 11. 8 Movers, 545, 546, 548, 549, 25. 

9 Movers, 547, 548, quotes Euseb. Praep. Ev. 1. x. 9 ; Diodor. Sic. I. 94 ; 
Gesenius Thes. 577. 10 Servatius Gallaeus, 44. 

11 Scholia ad Aristophanes, Aves, 583. 12 Movers, 547, and the authorities 
there quoted. 

15 



226 



SPIRIT-HISTORY OF MAN. 



Osiris-Adonis-Apasson is the Male and Isis-Venus- 
Taautha the Feminine Principle. From these two pro- 
ceeds an Only-begotten Son, Horus, Phanes (Pan), Bac- 
chus, Monmis, Ulom. 1 "The Spirit unites with Matter as 
a husband with his wife." This Spirit is termed "the 
Father." 2 The Platonic philosophers hold that Intellect is 
the very Life of living things, the First Principle and Ex- 
emplar of all, whence by different degrees the inferior 
classes of life are derived. 3 The Hawk-headed serpent was 
the Egyptian emblem of the Divine Mind. 4 To the Serpent 
the beauty and harmony of the universe is ascribed. 5 

For the venerable and incorruptible Kronos was held in the former 
hypothesis to be the Father of Aether and Chaos ; but in this he is 
passed over and a Serpent substituted; and the three-fold Aether is 
called intellectual .... 

Saturn is born this Serpent ! 6 

A Great Serpent was the emblem of Zeus in the Mysteries. 

For the Egyptians call the " Spirit" Jupiter. — Plutarch, de Is. xxxvi. 

According to an Orphic theogony mentioned in Athena- 
goras, a Serpent (Saturn) was born from the Two Prin- 
ciples. This creature was Hercules (the Celestial Sun). 
This Hercules bore an egg which he cut in halves and of 
one formed the heaven, of the other the earth. 7 Hercules 
is the " Spirit of God" {jrvevfjia) like Bacchus and Amnion. 
— Plutarch, de Iside, xl. 

Thou the seed of a Divine Mind art sprung from Hercules. 

Euripides, Heraclidae, 541. 

Virgin Persephoneia, you found no escape from marriage 
But you were wived in a Dragon's hymeneals, 

1 Movers, 264, 282. 2 Philo, Cain and his Birth, xiii. xvii. ; Munter, 

Bab. 46. 3 Taylor's Proclus, p. xxi. 4 Deane, Serp. Worship, 145. 
5 Movers, 109. 6 Daniascius ; Cory, 313. This is Ophion-Saturn. 
7 Movers, 447. 



, THE LOGOS, THE ONLY-BEGOTTEN AND THE ETNG. 227 

TThen Zeus' very coiled, his countenance being changed, 
A Dragon-bridegroom circled in love-inspiring fold, 
Proceeded to the sanctum of the dark Virgin 

Agitating his rough beard .... Through the Aetherial Dracontean 
nuptials 

The womb of Persephone was agitated by a fruitful young, 
Bearing Zagreus the horned Child. — Nonnus, vi. 155, ff. 

In the third century, Hani said that the Great Serpent 
(Saturn the Dragon of Life, the Father, " the Good Divin- 
ity") had glided over the cradle of the infant Mary. — Deane, 
Serpent-worship, 89, 90. 

Conceived by the Holy Spirit, Born of the Virgin Mary. 

Creed ; Matthew, i. 20. 

The Holy Spirit the Lord and Giver of Life is God the 
Father, "Who acts only by his Spirit and his Word. — De 
TTette, Bibl. Dogin. p. 84. § 111. 

Then the Saviour himself says " Now my mother the Holy Spirit took 
me." — Apocryphal Evangeliuin Ebraer. 1 

Fear not, Mary, for you have found favor before the Lord of all, and 
will conceive from his Logos (Spirit). 

The " Power" of the Lord shall overshadow thee ; wherefore that 
Holy Thing born of thee shall be called the Son of the Highest. 

Protevang. Iacobi, xi. ed, Tischendorf. 

Holy Ghost shall come upon thee and the " Power" of the Highest 
shall overshadow thee : therefore also that Holy Thing which shall be 
born of thee shall be called Son of God. — Luke, i. 35 ; Evang. de Nat. 
Mariae, ix. 

For that which is conceived in her is from the Holy Spirit. 

Matthew, i. 20. 

For the Mighty Oxe did great things unto me and holy is his name. 

Matthew, i. 49. 

Trjv Se C<t>r)V iv 7rvp\ Kai Trvevfxari. 

But the Life is through Fire and Spirit. 

Plato. Timaeus, 77, ed. Stallbaum. 
He will baptize you in Holy Spirit and Fire. — Matthew, iii. 11. 



1 Creuzer, Symb. i. 341. 



228 



SPIRIT-HISTORY OF MAN. 



The Spirit and Matter philosophy of the Old Testament is 
perpetuated in the New. In the Egyptian philosophy we 
find the expression " Word of the Spirit," as if " the Word" 
were a part of, an emanation from "the Spirit." In the 
same style of thought Christ is conceived as an Emanation 
from the Holy Ghost, according to Matthew. 

Epimenides affirms that the Two First Principles are 
Air and Night : whence it is evident that he reverences in 
silence the One Principle which is prior to the Two. 1 But 
the Babylonians like the rest of the Barbarians pass over in 
silence the One Principle of the universe, and they consti- 
tute Two, Tauthe and Apason ; making Apason the husband 
of Tauthe and denominating her the Mother of the gods. 
And from these proceeds AN ONLY-BEGOTTEN SON, 
Moumis, which, I conceive, is no other than the Intelligible 
World proceeding from the "Two Principles." 2 

The World appears to them (the Egyptians) to consist 
of a masculine and feminine nature. And they engrave a 
scarabaeus for Athena (Minerva) and a vulture for Hephaes- 
tus. For these alone of all the gods they consider as both 
male and female in their nature. 3 

Athana springing upwards shouted with an exceeding great cry : 
and Heaven and Mother Earth shuddered at her. — Pindar, 01. vii. 
Doth not Wisdom cry ? . . . . 

Iahoh possessed me the Beginning of his way before his works, from 
which (time) : 

I was effused from Oulom, from the Beginning, from the earliest times 
of the earth. 

When there were no Depths I was born. 

When he prepared the heavens there was I, when he described a 
circle on the face of the Deep. 

I was with him Amon (the Demiurgic Nous) and I was his delight 
day by day. — Proverbs, viii. 

The Wisdom, the daughter of God, is both male and Father. 

Philo, de Profugis, 458." 

1 Damascius ; Cory, 317. 2 Ibid. 321. 

3 From Horapollo ; Cory, 286. 4 De Wette, Bibl. Dogm. p. 142. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 229 

" The Word is the Active ' Power ' of Brahma, proceeding 
from him. She speaks a hymn in the Yedas in praise of 
herself as the Supreme and Universal Soul." 1 The goddess 
Neith formed but one whole with the Creator Amon before 
the creation of the souls and the physical world. Absorbed 
in the Supreme Being, the Egyptians said that she was both 
male and female. As the world contains germs male as 
well as female principles, both must have existed in the 
God who was their Author. He smiled and ordered that 
Nature should exist: and instantly a perfectly beautiful 
female (Nature, Neith) proceeded from his voice and the 
Father of all things rendered her fruitful. This is the 
Athena who sprang from the head of Zeus. 2 

Kaiomorts, the FIRST MAN (in the Persian mythology), 
left behind him at his death a seed from which a bi-sexed 
tree grew up in which two were united in the closest union. 
This, having been formed by Ormuzd into a double-man, 
bore instead of fruits ten human pairs. From Meshia and 
Meshiane, the first pair, the entire human race is descended. 3 
Plato mentions the double-man, and the Bible hints at this 
idea when it forms the first woman from a rib of the Adam 
(double-man). Plato says : The male kind was the produce 
originally of the Sun, the female of the Earth, and that 
which partook of the other two, of the Moon ; for the Moon 
partakes of both the others (the Sun and the Nature-god- 
dess). The Chaldeans believed that in Chaos there were 
bi-sex human beings.* 

Phtha is the active creative " Spirit" the Divine Intelli- 
gence. 5 Ptah (Hephaestus) has two sexes. 

The Mighty POWER became half male half female. 

Hindu Cosmogony. 6 

1 Milman, Hist. Christ. 46 ; Colebrooke, Asiatic Res. viii. 402. 

2 Champollion, Egypte, 255, Univ. pitt. 3 Knobel, Gen. p. 33 ; See 
Plato's Sympos. Burges, p. 509 : Compare Genesis, i. 2*7 ; ii. 23. 

4 Munter, Rab. 38. 5 Egypte, 255. Champollion. 

6 This is " Eros of two natures." 



230 



SPIEIT-HISTOEY OF MAN. 



Kneph, the Good Divinity, the Creator, brought forth out of his mouth an 
^Egg from which Ptah sprung. — Uhlemann, Thoth, p. 26. 

Kneph, who has no beginning and no end, is the First Cause. 

Plutarch de Is. xxxi. ; Movers, 267. 

In the Old Testament God creates by his "Word, his 
Spirit and his Wisdom (Thoth or Athena-Minerva). The 
Egyptian philosophy makes Thoth 1st (Trismegistns) the 
Divine Wisdom personified, and Thoth 2nd (the Sim) an 
emanation from Thoth 1st. He is the Demiurg. Saturn 
creates by the aid of Thoth, Ophion, the Agathodemon, the 
Bel-serpent, Surmobel; also by the aid of Minerva and 
Mercury. 1 Thoth 1st is only called by the Superior Deity 
" Soul of my Soul and sacred Intelligence of my Intelli- 
gence." He delegated to the Second Thoth the government 
of the earth, moon and hell. 2 Thoth is the Syrian sun-god 
Adad, Adodus, the Phoenician Tat, Taaut (Hermes). The 
emblems of Osiris as well as* " Thoth with the ibis-head " are 
enclosed in a circle formed by a serpent biting his tail, an 
emblem of eternity. Thoth the companion of Osiris never 
abandoned him in hell. 3 He is Ophion-Uranus. 

The Divine Wisdom was conceived of in two ways; 
first, as being at rest. Thus after Elohim had created the 
world, lie rested the seventh day. Again it was conceived 
of as active, creating the world, the Demiurg or Creator. In 
this second stage it is called "the forth-going Word " or 
Wisdom. 

For Intellect is the fountain of words, and speech is its mouthpiece. 

Philo, Cain and his Birth, xiii. 4 

" The Logos of Philo has unquestionably flowed from the 

1 Movers, 109, 141, 161, et passim. 2 Egypte, 135. 3 Ibid. 126, 129. 
I am Thotho-mone (Thoth- Amon ?) who measures and weighs ; 
P>ak who confounds homicides. — Book of the Dead. 
See SeyfFarth, Theolog. Schr. 4 ; Proverbs, vii. ; Hebrew Bible. 

The consonants of Taautha or Thotho-mone agree with Thoth-Amon, and 
the sense also would favor this reading of the Hieroglyphics. 
4 Ed. Yonge. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 231 



Chaldean Logos." 1 They are one and the same. Philo 
sa} r s : " God is the Mind of the universe," " the Mind of 
the universe created the universe." 2 God used the Logos 
as his Instrument by whom he made the world. 3 

Ihoh by WISDOM has founded the earth : by Intelligence he has prepared 
the heavens. — Prov. iii. 19. 

The Hebrew considers God active in Nature as " Spirit." 
The " Spirit " of God is the impulse-giving and the fruitful 
Principle. In man the Spirit of God is the Principle 
of all powers, abilities, talents, inspiration. It is the 
" Wisdom." The highest quality of God as Creator and 
Governor of the world is the Reason (Logos). This is 
double since it both remains in God and acts upon the 
world. The first is the Logos Endiathetikos (the "Wisdom 
at rest" in the mind), the second is the Logos Proforikos 
(the " Wisdom that goes forth" to create). 

I (WISDOM) came out of the mouth of the Most High and covered the 
earth as a Cloud. He created me from the Beginning before the world. 

Ecclesiasticus xxiv. 3-9. 

For from God I came forth. — John, viii. 42. 

I am the Living Bread that came down from heaven. For- the Bread of 
God is that which cometh down from heaven and giveth life to the world. 

John vi. 51, 33. 

This last is the manifestation, the Type and the exact Image 
of God in the world. God used this his Oldest and First- 
born Son as the Instrument of his creation.* Philo calls 
this Logos, who self-created stands next God above every 
thing that is created, "A God" "the Second God;" he 
thinks him also the Archetype of humanity. With this 
Logos he interchanges " the Wisdom." 5 This Wisdom ap- 
pears clearly as substance in the Book of Wisdom. She 
proceeds out of God before the Creation, is a Reflection of 

1 Movers, 553. 2 Philo, On the Migration of Abraham, xxxv. Yonge. 
3 Philo, Cain and his Birth, § xxxv. 4 De Wette, Bibl. Dogm. 127, 128. 
5 De Wette, Bibl. Dogm. 128; Eusebius, Praep. Ev. viii. 13. 



232 



SPIEIT-HISTOET OF MAN. 



the Supreme Light, the exact Image of the Godhead, of 
divine nature and qualities, is Creator of the world. 1 

For She is the Breath of the POWER of God, and a pure Influence flowing 
from the glory of the Almighty. 

For She is the Brightness of the Everlasting Light, the Unspotted Mirror 
of the POWER of God and the Image of his goodness. 

Book of Wisdom, vii. 25, 26. 
He hath made earth by his POWER, he has established the world by 
his WISDOM and has stretched out the heaven by his Understanding. 

Jeremiah, li. 15. 

That u the Word" and " the. Spirit" of God (the Holy Ghost) 
interchange with one another, and are very much the same 
idea is evident from the doctrine of the " Christians of St. 
John" that Christ is the Spirit and "Word of the Eternal. 
Father. 2 

By his SPIRIT he hath garnished the heavens. — Job, xxvi. 13. 
By the WORD of Iahoh were the heavens made. — Ps. xxxiii. 6. 

That they are the same as the "Wisdom of God" appears 
from Psalm cxxxvi. 5. 

To Him that by WISDOM made the heavens. 

Having willed, he brought forth us by means of the "Word (Logos) of 
truth." — James u 18. 

It is evident that the reluctance of the later Jews and 
Samaritans to consider God as immediately active in crea- 
tion extended also to the Egyptian, Babylonian, Hindu 
and Persian philosophers, and even to Plato who had his 
Efficient Cause and his Logos the Divine Wisdom. This 
doctrine of Philo came after the Platonic doctrine of the 
Soul of the World and the Divine Reason ; and was pre- 
ceded by the idea of the " Word of Creation" among the 
Hindus, Persians and Jews and the Kabbalistic doctrine of 
the First Man. The later Jews and Samaritans were re- 
luctant to make God immediately active in the corporeal 



1 De Wette, Bibl. Dogm. 136. 2 Adams, Yiew of Rel. 118. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 233 



world ; on which account the Speaking of God was con- 
ceived and this made the acting Person where in the Old 
Testament Jehovah is represented as acting personally. 
Wherever God is mentioned as personally appearing, the 
Word or the Angel of the Lord is meant. 1 Adonai is the 
" Spirit " and the Word. 

The Word is Light in the Persian Light-Word Honover, 
in the Egyptian " Word of the Spirit " and in the Hebrew 
Logos or Wisdom. Both the " Word" and the " Wisdom" 
appear as a Being, the Second God, 2 the Demiurg, the active 
Agent of the First Cause in the creation of the world. The 
Logos is the Revealed, the Second God, the Mediator be- 
tween God the Father and Creation. 

He is called the Oldest and First-Born Son of God, the Only-Begotten, 
Monogenes and Protogonos. 3 

For the Logos is the oldest Image of God. — Philo, de Confus. Ling. 341. 

Bel-Saturn was regarded as Boundless Time before the 
Creation. Second, he was the Unrevealed Primal Being 
withdrawn into himself, out of whom the " Second Bel" as 
Creator (Demiurg) proceeds together with two other Persons 
of the divine trinity, Zeus-Belus and Baal-Chom or Apollo 
Chomaeus. In the younger Chaldean Oracles the doctrine 
of a First Being, the Father of All, the Great Father of the 
Logos, of the Only-begotten, of Iao the Demiurg, is plainly 
stated. But the traces of it go back to a higher antiquity. 
. . . This Primal Father of All has an Only-begotten Son 
who is like him in all things and therefore is himself again 
and takes the first place in the triad ; he is the Demiurg 
Bel, the Saturn revealing himself, the mysterious Heptaktis 
or Iao in the Chaldean learning. According to the Em- 
peror Julian, the Highest Deity, the Primal Goodness, 

1 De Wette, pp. 127, 128, 131, 132, quotes Kleuker, Natur imd TTrsprung 
der Emanationslehre b. d. Kabbalisten, S. 8 ff. 

2 Philo, Quaest. et Solut. : See De Wette, Bibl. Dogm. p. 130, note m. 

3 De Wette, § 156, note. 



234: 



SPIRIT-HISTORY OF MAN. 



brought forth, out of itself the Intelligible Sun of whom the 
sun's disk is only a picture ; this Sun is, in the doctrine of 
the Chaldeans, the Intelligible Light and Spiritual Life- 
principle Iao. 

The Chaldeans call the God Iao instead of Light Intelligible. 

Lydus, de Mensibus, iv. 38, p. 74. 

The Son, Zeus-Belus or Sol-Mithra, is an image of the 
Father, an Emanation from the Supreme Light (das Ur- 
licht). 1 Speaking of Bel-Mi thra, Movers says : This Bel of 
the Chaldean-Babylonian Magianism, so often interchanged 
with the Mithra of the Persian doctrines, usually named 
Zeus-Belus and already shown by us to be Mithra, appears 
in the Mithras-grottoes in the symbol of Aion and like the 
Old-Bel passed for Creator. 2 

Among the Orphic theologers the worship of Dionysus 
was the centre of all religious ideas, and the starting point 
of all speculations upon the world and human nature. In 
the same system Dionysus was also the god from whom the 
liberation of souls was expected ; for, according to an Orphic 
notion, more than once alluded to by Plato, human souls 
are punished by being confined in the body, as in a prison. 
The sufferings of the soul in its prison, the steps and tran- 
sitions by which it passes to a higher state of existence and 
its gradual purification and enlightenment were all fully 
described in these poems. 3 " The souls are carried up by 
the Intermediate Being who is usually called Bel-Mithra, 
Zeus, namely Zeus-Belus, or " San-Intelligible," Logos, 
Only-begotten, and is merely the other self of Bel-Saturn 
(the Father) ; just as in the case of Philo's Logos whose 
theology has certainly flowed from the Chaldean." 

And the theologians proclaim the Intelligent Life Saturnian but not 
Jupiterian (Atiov), for through the Great Zeus (Dios) is the way up (to 
heaven). But just as Zeus filled with his own Father and born up into 



1 Movers, 262-265. 2 Ibid. 390. 



K. 0. Miiller, 234, 238. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 235 

Him as (to) his own Intelligible (pattern, image) carries also with him 
what is with him, just so indeed the souls with Zeus make their as- 
cension ! — Proclus. in Plat. Alcib. Tom. iv. p. 96. 1 

That I should raise him up at the last day. — John. vi. 41. 

Aiakos (Eacus, Iacchos) Creative . . . bestowing fruit upon the glebe. 

Nonnus, xxxix. 146. 

Adonis was called Gauas ; Bacchus was called Gues. 2 Iao 
is Adonis and Bacchus, 3 Iao is the Raiser up of souls to 
heaven. 4 

Agni the Hindu Sun, the Fire of life, is Pramati, the 
" Fire on the altar" regarded as Soul of the world. This 
Yedic Pramati, like the Greek Fire-spirit Promethe-us, is 
the Principle of civilization among the most ancient 
shepherds and cultivators of the earth 5 and coincides with 
Prometheus as Creator of men. Fire or ordinary sacrificial 
fire is called by Homer " the flame of Vulcan." 6 Yulcan, 
Iapet (Phut, Ptah) and Prometheus are mentioned together 
by Nonnus. 7 The Fire is the Primal Principle, the neutral 
World-soul, the highest Atman (Adam) or the Brahma 
(Brahm in the neuter gender). 8 

Fire stolen from the highest part of heaven Prometheus 
Gave to the lands. — Juvenal, xv. 85. 

The Sun is all-knowing in Homer, and is the visible symbol 
of the Divine Intelligence or Logos. This is Bel Minor, Iao 
the Life of the world, Zeus or Pan as the Anima mundi, 
Baga or Bacchus the Life-giver. The Orphic Hymn (xiii. 
8) calls Saturn (Kronos) Prometheus. 9 He was regarded as 
the Creator of the human race. Plutarch says that Anti- 
clidas makes Isis the daughter of Prometheus and wife of 
Bacchus. 10 But Aristo related that Bacchus was the Son of 
Jove and Isis. 11 Zeus ordered Prometheus and Minerva to 

1 Movers, 553. 2 Ibid. 545, 547. 3 Ibid. 542, 543, 554, 547. 

4 Movers, 551, 552, 553. 5 Weber, Ind. Stud. ii. 380 ; Wuttke, ii. 244. 

6 Iliad, xxiii. 7 Nonnus, Dionus. ii. 295 ff. 8 Weber, ii. 378. 

9 Movers, 261. 10 De Iside, xxxvii. 11 Ibid. 



236 



SPIRIT-HISTORY OF MATT. 



make men of clay. Minerva, the Wisdom of God, then 
breathed into the clay and made the images alive. 1 An- 
other legend said that Jupiter caused the winds to blow 
upon them and thus gave them life. 2 The Greeks said Zeus 
had swallowed Metis (Mind). Minerva sprung from the 
head of Jove. The Egyptian Thoth, the Active Intelligence, 
is the Phoenician Ophion-Kadmus. 3 

" The Orphic philosophy placed Time (Chronos) 4 at the 
head of all things and endued it with life and creative 
power. That is, Time is God. From Him emanate Chaos 
and Aether. Chronos makes an egg of the Chaos surround- 
ed by the Aether and from this springs the golden-winged 
Eros-Phanes, the Soul of the world. 5 Zeus according to 
the Orphic poets is the Soul of the world. The unity of 
Zeus and Eros is mentioned in Pherecydes and the Orphic 
poems ; nevertheless the universe stands in different rela- 
tions to Zeus and to Eros." 6 It is as difficult to distinguish 
between God and the Spirit of God as it is between Chronos- 
Zeus and Eros-Zeus. 

The Father is in me and I in him. — John, x. 38. 

He that hath seen me hath seen the Father ; and how sayest thou show us 
the Father ? 

Dost thou not believe that I am in the Father and the Father in me? 
Believe me that I am in the Father and the Father in me. 

John, xiv. 9, 10, 11. 

As Matter was " the Mother," and " the Spirit" " the 
Father," it follows that " the Son" was " the Father." 

1 Stephan. Byzant. 810, Berkelius ; Williams, 32, 41 ; Lucianus, in Pro- 
metheus. 2 Anthon ; quotes Etym. Magn. et Steph. Byz. s. v. Ikonion. 

3 Movers, 518. 4 Kronos is the Sun. Compare Aion, Annus, Eanus, 

Ianus. Compare Ovid, Fast. i. 88, 89, 102. 

5 So Brahma (the Sun) is born of the Aether in the shape of an egg. — 
Weber, Ind. Stud. ii. 382. Brahma is the Soul of the world. — Mill's India, 
200, 206, 239, 241 ; Wuttke, ii. 293. Timaeus Loerius and Plato give us a 
Soul of the World different from the usual one. The former is the Son of 
Spirit and Matter (the Father and the Mother) ; but generally the Soul of the 
world is the Spirit— the Father and Son as the Life of the world (Animamundi). 

6 K. O. Muller, 234, 237. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 237 

In the Beginning was the Logos (the Power of God, the Divine Wisdom) ; 
and the Logos was with The God 1 and God was the Logos. 

John, i. 1. ; 1 Corinth, i. 23, 24. 

What he here calls God is his most Ancient Word. 

Philo, de Somn. xxxix. 
On each side are those most Ancient Powers which are always close to the 
Living 2 God, one of which is called his Creative Power . . . And the Creative 
Power is God ; for it is by this that he made and arranged the universe. 

Philo, On Abraham, xxiv. xxv. ; de Confus. Ling, xxvii. xxviii. 

For by him were all things created. — Paul, Coloss. i. 

The Chaldean Saturn had his Sun or Logos. 3 The Logos 
of Philo is taken from the Chaldeans. 4 The sun was the 
symbol of the Logos. 5 "The central Sun of the world's 
history 'rose. The Word (Logos) was made flesh. The 
Eternal Life (of the Invisible Sun-god, the Helios Noetos) 
appeared in personal union with human nature." 6 

That Eternal Life which was with the Father and was manifested unto us. 
The Logos of Life which was from the Beginning! — John, Epist. i. 1. 

" Cud worth I. 4 writes that ITeraclius held that ' All things 
were made by the Eternal Logos who was with God and 
was God.' Even Julian allowed that the Primary Cause 
produced an intellectual Sun who formed the material sun. 
The intellectual Sun is the Phanes of the Greeks, the Mono- 
genes of Orphic philosophy. Empedocles held a Sun the 
Original of the visible sun. He is Mithras the Mediator." 7 

1 For the God (<5 ©eos) if he be truly God (®eos) lacks nothing. 

Euripides, Hercul. Furens, 1345. 
For God (0eos). — Aeschylus, Persians, 772. The God (o ©eos). 

Euripides. 'IicenSes, 214, 215. 
Zeus is the dispenser of various fates in heaven. . . . God (@eos) has 
brought to pass things unthought of. — Medea, 1419. 

2 We find the " Intelligent Light " (voepov <peyyos) and the " Intelligent 
Life (voepa fyrj) of the Father" in the Chaldean learning. 

Movers, 553 ; Cory, Anc. Fr,agm. 243. 

3 Movers, 553 ; Servius ad Aeneid. i. 733. 4 Ibid. 

5 Philo, Who is Heir, liii. ; De Yita Mosis, xxxix. ; de Somn. xiii. xiv. ; 
Gibbon's Rome, ii. 326 ; quotes Julian's Epistles, xli. 

6 Schaff, Hist. Apost. Ch. 185. 7 Williams, Prim. Hist. 31. 



238 



SPIRIT-HISTORY OF MAN. 



This wealth- and prosperity-conferring Soma, the Lord of all, the Soul of 
the world in the person of the Sun, enlightens the heaven and the earth. 

Stevenson, Samaveda, p. 102. 

This Soma like the Sun, the surveyor of all things, runs into thirty vessels 
at the mid-day sacrifice, and like the seven rivers has his source in the heavens. 
As the divine Sun, so is this Soma placed above all worlds. 

Stevenson, Samaveda, p. 126. 

Horus is the Celestial Sun, the Source of the Nile. 1 The 
Alexandrian Philo says : Moreover it appears that Moses 
has taken the sun as a symbol of the Great Cause of all 
things. But according to the third signification, when he 
speaks of the Sun, he means the Divine Word, the Model 
of that sun which moves about through the heaven. 2 

For in good truth the continual stream of the Divine Word, being 
borne on incessantly with rapidity and regularity, is diffused universally 
over every thing, giving joy to all. — Philo, de Somniis, xxxviii. 

The " Word" of God and the Divine Reason from which flow all 
kinds of instinctive and everlasting wisdom. — Philo, on Fugitives, xxv. 

And the Divine Woed like a river flows forth from Wisdom as from 
a spring, in order to irrigate and fertilize the celestial and heavenly 
shoots and plants of such souls as love virtue, as if they were a paradise. 

Philo, de Somn. xxxvii. 

Since that country is not irrigated by rain as all other lands are, but 
by the inundations of the River which is accustomed every year to over- 
flow its banks, the Egyptians in their impious reason make a god of the 
Nile, as if it were a copy and rival of heaven. 

Philo, de Yita Mosis, xxiv. 

God of my fathers and Lord of mercy, who hast made all things 
with thy Woed. — Wisdom of Solomon, ch. viii. v. 1. 

The Word of God Most High is the fountain of Wisdom. 

Jesus Sirach, i. 5. 

When the Enlightener of the mind, the Word of the Ancient One, 
the Establisher of heaven and earth, first of all produced the illustrious 
venerable lord Soma, he led him to the sacred receptacle of the inebri- 
ating waters. — Stevenson, Samaveda, p. 100, 101. 

1 The Peruvians considered the Sun the only Creator. — Lacroix, Perou, 369. 

2 Philo, On Dreams, xvi. xv. Socrates addressed a prayer to the Sun. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 239 

Honover, " the Word," in Persia, is the Spirit of life and 
light. 1 

When the Word of the Loving Spirit created him, in the realm of 
the Most High — Benfey, Samaveda, 239. 

The Word Ahu (Aum, Om) indicates both the world and its Crea- 
tor, merely as existence (Seiendes). 2 

In the Persian Liturgy, Zoroaster asks : 

Ormuzd wrapped in glory, just Judge of the pure world which 
thou earnest — what is the Great Word, by God created, the Word of 
life and swiftness, that was before heaven existed and water was, and 
earth was, and herds were, and trees were and Fire, Ormuzd's son, was 
. . . tell me this plainly. 

Ormuzd answers : 

The pure, holy, quick-moving Word (Honover), I tell thee plainly, 
Sapetman Zoroaster, was before heaven and before water and before 
earth. — Creuzer's Symbolik, vol. i. p. 107. 

All Hail to Ormuzd's Intelligence 3 which holds in itself the Word 
of excellence. — Ibid. p. 188. 

1 extol Ormuzd's Working Spirit. — Ibid. p. 188. 

The pure, holy, rapidly-powerful Word was before heaven, and 
water, earth and herds, &c. I myself the Wrapped in Glory spoke this 
Word with Power (mit Grosse) and all pure beings, who are and have 
been and will be, were (existed) through it and came into Ormuzd's 
world. — Zendavesta. 4 

The Minokhired says : The Creator Ormuzd made this 
world and the creatures and the Amshaspancls and the 
Heavenly Reason (Logos) out of his own light, and with 
the shout of jubilation of the " Time without bounds." 5 
Ormuzd is the Word by which the First Light, the First 
Fire and the Original Water were created. Ormuzd is the 
Light as Creator. He spoke the "Word (Honover). 6 Or- 
muzd created through his Word the visible world in six 
periods of time or thousands of years. First, the Light 
between heaven and earth together with the heaven and 



1 Creuzer, Symb. p. 224. 8 Weber, Ind. Stud. i. 373 ; ii. 200. 

3 The Divine Reason, the Logos. 4 De Wette, Bibl. Dogm. p. 132. 

5 Spiegel in der Zeitschrift der D. M. 0. for 1851. 6 Creuzer, Symb. 210. 



240 



SPIRIT-HISTORY OF MAN. 



the Stars. Second, the Water which covered the earth and 
sank into its depths. Third, the earth, fourth, the trees, 
fifth, the animals which all spring from the Primal Bull, 
sixth, mankind, of whom Kaiomorts was the .first. After 
Creation was finished Ormuzd celebrated festivals with the 
Immortals. 1 

For there are, as it seems, two temples belonging to God ; one being 
this world, in which the high-priest is the Divine Word, his own First- 
born Son. — Philo, On Dreams, ed. Yonge xxxvii. 

For it was impossible that any thing mortal should be made in the 
likeness of the Most High God the Father of the universe ; but it could 
only be made in the likeness of the Second God who is the " Word" of 
the other. . . . Since the god who stands for the " Word" is superior to 
all and every rational nature : and it is not lawful for any created thing 
to be made like the God who is above the Word. 

Fragment of Philo ; from Eusebius. 2 

For the Father of the universe has caused him to spring up as the 
Eldest Son whom in another passage he calls the First-born ; and he 
who is thus born, imitating the ways of his Father, has formed such and 
such species, looking to his archetypal patterns. 

Philo, de Confus. Ling. xiv. 

His First-born Word, the Eldest of his angels, as the great Archan- 
gel of many names ; for he is called the authority and the name of God, 
and the "Word" and Man according to God's image, and He who 
sees Israel. . . . For even if we are not yet suitable to be called the 
sons of God, still we may deserve to be called the children of his Eternal 
Image, of his most sa?red Word ; for the Image of God is his most an- 
cient Word. — De Confus. Ling, xxviii. 

The Word is as it were the Charioteer of the Powers, and He who 
utters it is the Rider who directs the Charioteer. — Philo On Fugit. xix. 

Having mingled the vital spark from two according substances 

Mind and Divine Spirit, as a third to these he added 

Holy Love the venerable Charioteer uniting all things. 

Lydus de Mensibus, 3. 3 
Aion who first appeared . . . Aion that holds the reins of life. 

Nonnus xli. 84 ; xxiv. 271. 

1 Knobel's Genesis, 4 ; Kleuker, Zendav. i. 19 ; iii. 59. 

2 Yonge; De Wette, Bibl. Dogm. § 156, note. 

3 Taylor ; Cory's Anc. Fragm. 264. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. Ml 



For Aion, according to the oracle, is the cause of never-failing life, of 
unwearied power and unsluggish energy. — Chaldean Oracles. 1 

Plato considered the divine nature under the three-fold 
modification of the First Cause, the Logos (the Wisdom), 
and the Soul of the world. 2 According to Philo, the Spirit 
of God is one with the Logos. He designates him as the 
"Wisdom." 3 

In him (it) was Life ; and the Life was the Light of men. 

The Logos is the Mediator between God and man — the 
Agent of man. 4 Bel-Mithra (Iao der Anagogeus) is the 
Mediator between the " Father" and the individual souls, 
which, like Life-sparks, he sends down and lifts again 
to the " Father." 5 He takes the substance of Light (Licht- 
Materie) the beams of the Sun from the Father, pours them 
out and makes them return to him again. 

■nopevwv avu kol aparelvuv ras eVt Tbv vor\Tbv koct/jlov. 

Julian, Orat. in Solem, 136. 6 

As Iao is the Mediator, so Christ is the Mediator with the 
Father. Christ is the Paraclete (Advocate). 7 The Paraclete 
(Comforter) is the Holy Spirit. 8 

And I will pray " the Father" and he will give you another Advocate, the 
Spirit of Truth. — John, xiv. 17. 

Philo speaking of the dress of the High Priest says : 

The twelve stones arranged on the breast in four rows of three stones 
each, namely the logeum, being also an emblem of that Keason (Logos) 
which holds together and regulates the universe. For it was indispens- 
able that the man who was consecrated to the Father of the world 
should have as a Paraclete (One invoked as an Advocate) his Son, the 
Being most perfect in all virtue, to procure forgiveness of sins and a 
supply of unlimited blessings. — De Yita Mosis, xiv. 

1 Cory's Anc. Fragm. 240. 2 Gibbon's Rome, II. chap. xxi. p. 236. 
a De Wette, Bibl. Dogm. p. 142. 4 Ibid. p. 128. 5 Movers, 553, 554. 
6 Movers, 554. 7 1 John's Epist. ii. 1. 8 John's Gospel, xiv. 16, 26. 

16 



242 



SPIRIT-HISTORY OF MAN. 



And the Father who created the universe has given to his Arch- 
angelic and most ancient " Woed" (the Logos) a pre-eminent gift, to 
stand on the confines of both, and separated that which had been created 
from the Creator. And this same " Word" is continually a suppliant to 
the immortal God on behalf of the mortal race, which is exposed to af- 
fliction and misery ; and is also the ambassador sent by the Ruler of all 
to the subject race. And the " Word" rejoices in the gift, and, exulting 
in it, announces it and boasts of it, saying, "And I stood in the midst 
between the Lord and you ;" neither being uncreate as God, nor yet cre- 
ated as you, but being in the midst between these two extremities, like 
a hostage as it were to both parties. — Philo, Who is the Heir, xlii. 

And Zoroaster taught that one (Horomazes) resembles Light most of 
visible things, but the other (AreimaniosJ on the contrary (is like) Dark- 
ness and Ignorance : and between the two is ITithra. Wherefore the 
Persians name Mithra the Mediatoe. — Plutarch, de Iside, c. 46. 

According to Mani, " ' Christ the Mediator, like the Mithra 
of his countrymen, had his dwelling in the sun.' His own 
system (Mani's religion) was the completion of the imperfect 
revelation of the Gospel. He was a man invested with a 
divine mission, the Paraclete (for Mani appears to have 
distinguished between the Paraclete and the Holy Spirit) 
who was to consummate the great work auspiciously com- 
menced, yet unfulfilled, by the mission of Jesus." 1 

According to the prophet Daniel, the kingdom of the 
Messiah is the fifth of the great world-monarchies. 2 

I will raise up over them one Shepherd (of the people) who shall feed them, 
my servant David. — Ezekiel, xxxiv. 23. 

But in the days of these kings Alah of the heavens shall make a kingdom 
arise which shall not be destroyed for ages ... It shall break up and con- 
sume all those kingdoms, but it shall stand for ages. — Daniel, ii. 44. 

Ihoh our King, he shall save us! — Isaiah, xxxiii. 22. 
The King in his beauty thine eyes shall see ! — Ibid. IT. 

Qaoshyanc (the Helper) is the appellation of the Savior 
King whom the Persians looked for at the End of all 
things. 



1 Milman, p. 278. 2 De Wette, Bibl. Dogm. i. 159, 160, 170, 187; 

Daniel, vii. 26, 27. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 



243 



I will strike the Pari to whom men pray, until that Qaoshyan<j is born, the 
Victorious, from the water Kanqaoya. — Vendidad, Fargard 19, § 18. 1 

According to the mythology of Dionysus, as it was re- 
lated in the neighborhood of Delphi, Dionysus-Zagreus was 
a Son of Zeus, whom lie had begotten in the form of a 
dragon upon his daughter Cora-Persephone. The young 
god was supposed to pass through great perils. This was 
converted by the Orphic poets 2 into the marvellous legend 
which is preserved by later writers. 

According to this legend Zeus destined Dionysus for 
King, set him upon the throne of heaven and gave him 
Apollo and the Curetes to protect him. But the Titans in- 
stigated by the jealous Hera attacked him by surprise, hav- 
ing disguised themselves under a coating of plaster (a rite 
of the Bacchic festivals) while Dionysus, whose attention 
was engaged with various playthings, particularly a splen- 
did mirror, did not perceive their approach. After a long 
and fearful conflict the Titans overcame Dionysus and tore 
him into seven pieces, one piece for each of themselves. Pal- 
las (the Divine Wisdom) however succeeded in saving his 
palpitating heart which Zeus swallowed in a drink. As the 
ancients considered the heart as the seat of life Dionysus 
was again contained in Zeus and again begotten by him. 
This Dionysus torn in pieces and horn again is destined to 
succeed Zeus in the government of the world and to restore 
the golden age. In the same system Dionysus was also the 
god from whom the liberation of souls was expected. The 
Orphic poets looked for a cessation of strife, a holy peace, a 
state of the highest happiness and beatitude of souls at the 
end of all things. z This is IAO the Demiurg called also 
Sabaoth, the god who is over the seven heavens, and the 
god of the seven rays, into which he is divided. He is the 
coming King and Messiah or Mithra. 

1 Spiegel, 244. 2 Near the beginning of the sixth century before Christ. 
3 K. 0. Muller, Hist. Greek Lit. 237, 238. 



244: 



SPIEIT-HISTOEY OF MAN. 



I Iahoh am thy Saviour and thy Kedeemer, the Mighty One of Iacob. 

Isaiah, xlix. 26. 

" Zeus the Savior " and Hercules were adored at Xeno- 
phon's command by the Ten Thousand Greeks. 

Xenophon, Cyri Exp. iv. 

Let us make a libation to Jupiter the Deliverer. — Tacitus, xvi. § xxxv. 

This is the Zeus-Belus of the Babylonians, Bel the Younger, 
the sun-god. 

Zeus is THE KING : He is the Author of Universal Life, One Power, One 
Daemon, the Mighty Prince of all things. — Orpheus. 1 
Great King Osiris. — Plutarch, de Iside, xii. 

The Mind of the Father made a jarring noise — understanding by unwearied 
Counsel omneiform " ideas " which flying out from One Fountain sprang forth : 

for " THE KING " previously placed before the multiform world an 

Intellectual Incorruptible Pattern, the print of whose form is promoted (dif- 
fused) through the world, according to which things the world appeared 
beautified with all-various ideas of which there is One Fountain, . . . they 
are intellectual conceptions from the Paternal Fountain, partaking abundantly 
the Flower of Fire in the point of restless time : but the first, self-perfect foun- 
tain of the Father poured forth these primogenial 2 "ideas." 

Chaldean Oracles. 

King, dwelling in thy celestial abode the Aether ! 

Euripides, Troades, 1084, Buckley. 
The King. . . . the Son (Bacchus) of Zeus. — Bacchae, 601. 
He praised the King of Heaven ! — 1 Esdras, iv. 58, 46. 

1 speak my works, — to the King ! 

Thou art fairer than the children of men : grace is poured into thy 
lips ; therefore hath Elohim blessed thee forever. 

Gird thy sword upon thy thigh Mighty, with thy glory and thy 
majesty. 

Thine arrows are sharp in the heart of the King's enemies ; the 
people fall under thee. 

Thy throne, Elohim, is forever and ever; therefore ELOHIM THY 
GOD (Elohik) has anointed Thee with the oil of gladness above thy fel- 
lows. — Psalm, xlv. 

Behold the days shall come, saith Iahoh, that I will raise unto David 
a righteous Branch, and a King shall reign and prosper. . . . 

1 Cory, 290 ; Euseb. Praep. Ev. iii. ; Procl. in Tim. ; Aristot. de Mund. 

2 The first of their race. — Proclus, in Parm. ; Cory, 247, 248. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KLNG. 245 



In his days Iudah shall be saved, . . . this is the name by which he 
shall be called, Iahoh Zedeknu (Jehovah our Zedek. 1 ) — Jer. xxiii. 5. 6. 

In those days will I cause the Branch of righteousness to grow up 
unto David and he shall execute judgment and righteousness in the 
land. — Jeremiah, xxxiii. 15. 

I will bring forth my servant the Branch. 

He shall be a Priest upon his throne. — Zachariah, iii. vi. 

First-born,. . . radiant BRANch, . . . bringing brilliant light, holy : 
on which account I address thee as Phanes. — Orphic Hymn, vi. 

Then from the sun God will send a King (said of the Messias). 

And then God will send from heaven a king (said of Cyrus). 

LL. Sibyll. liii. v. 590. 2 

The Children of Chet said to Abram: Thou art a King sent from 
God among us ! 3 

Elohim give thy judgments to the king, and thy justice to the son 
of the king. 

His name shall be to eternity : before the Sun he shall have the name 
of his son, and we shall be blessed in him, all nations shall call him 
blessed. 

Blessed be Iahoh Alahim Alahi Israel, alone doing wonderful things ! 

Psalm, lxxii. 

According to Mani (in the third century), Christ the 
glorious Intelligence, called by the Persians Mithra, resided 
in the sun. 4 This is the Chaldean doctrine of the " Intel- 
ligible Sun" considered as the Son of God. 

Consider the wondrous works of Al ! Dost thou know when Aloh puts his 
mind on them, and makes the light of his cloud to shine ! 

Job, xxx vii. 15 ; Schmid. 

The heavens declare the glory of El and the firmament showeth his handi- 
work. 

Their voice is gone out throughout all the earth and their words to the end 
of the world. In them hath he set a tabernacle for the Sun, 

Which is as a bridegroom coming out of his chamber; rejoices as a strong 
man to run a race. — Ps. xix. 

1 Sadak, Zadok, Suduk was the name of the Highest God in Phoenicia, 
"the King of the Gods." The seven sons of Sydyc were probably the 7 Ca- 
bin, Archangels or Amschaspands. He was the Heptaktis, "the God of the 
seven beams." 

2 De Wette, Bibl. Dogm. p. 160. 3 Septuagint, Gen. xxiii. 6 ; Hebrew 
Bible, Schmid ; Philo, de Somn. xxxvii. ; On Abraham, xliv. 

4 Encyl. Americana, viii. p. 250. 



24:6 



SPIEIT-HISTOEY OF MAN. 



Hymn now Eli Child of Deus, begin Muse For Hyperion wedded 

his own sister Euruphaessa all-renowned, who bore him beauteous children, 
both rosy-fingered Morn and the fair-haired Moon, and the unwearied Sun 
(Eeli) like unto the Immortals, who shines unto mortals and to the Immortal 
Gods, mounting his steeds. And dreadfully with his eyes he glances from his 
golden casque, and from him the bright rays flash splendidly, and down from 
his temples the cheek-plates [of his helmet] shining from his head guard his 
beauteous face, shining afar ; and with the gale of the winds his beauteous 
garments glitter around his form and his male steeds beneath. Here indeed, 
at even, he, having stopped his golden-yoked chariot and steeds, sends them 
through heaven towards the ocean. Hail ! King, and willingly grant a 
pleasant life ; and commencing from thee, I will celebrate the race of articulate- 
voiced men, demi-gods whose deeds the gods have shown forth unto mortals. 

Homeric Hymn to the Sun. 1 

The Logos is the Angel of the Lord. 

They look upon the Logos, the Image of God, his Angel, as himself. 

Philo, on Dreams, 600. 2 
Iahoh said unto Adonai : Sit thou on my right hand until I make thine 
enemies the footstool of thy feet. — Psalm, ex. ; Luke, xx. 42, 43. 

The Angel Gabriel is the Son of God begotten upon light ; and he 
undertook to create the world. — Adams, View of Religions, 118. 

I am Gabriel that stand in the sight of God. — Luke, i. 19. 

The house of David (shall be) as Elohim, as Malak Iahoh (the Angel of the 
Lord) before them. — Zachariah, xii. 8. 

And I saw in the night visions and behold, One like a son of man came 
with the clouds of heaven and came to the Ancient of days, and they brought 
him near before him. And there was given him dominion and glory and a 
kingdom that all people, nations and languages should serve him : his dominion 
is an everlasting dominion and his kingdom that which shall not be destroyed. 

Dan. viii. 13. 

Blessed be the King that comes in the name of Lord. — Luke, xix. 38. 

And a Shoot shall go forth out of the stem of Ishi (Iasi, Iesse) and a 
Branch from his roots shall bear fruit. — Isaiah, xi. 1. 

I, Iahoh, have called thee in righteousness and will hold thy hand and will 
keep thee. — Isaiah, xiii. 6. 

And then they will see the Son of Man coming in clouds with great power 
and glory. — Mark, xiii. 26. 

1 Buckley's transl. ; also Dindorff. 

" In the Phoenician polytheism the ideas of El stood originally nearer to 
those of Jehovah in purity than people seem disposed to believe." — Movers, 296. 

2 De Wette, Bibl. Dogm. 129 ; Philo, §§ xiii. xxii. Yonge. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 247 

Blessed is he that comes in the name of the Lord. 
Blessed is the coming kingdom of our father David : 
Hosanna in the highest ! — Mark, xi. 10. 

Then the men, when they saw the sign that Iesus wrought, said : Of a 
truth this is the Prophet that was to come into the world. 

Then Iesus, perceiving that they would come and seize him to make him 
King, departed again to the mountain himself alone. 

John vi. 14, 15 ; Sharpe's Griesbach. 

The doctrine of a King who should rise up for the glory 
and greatness of the nation is found in the Old Persian sa- 
cred books. The Persians looked for a prophet Qaoshyanc 
and after him two others called Oschedar-bami and Osche- 
dar-mah : finally (Messias) Sosiosh will appear. The Jew- 
ish doctrine of the End of the world has the closest connec- 
tion with the Persian. The dead rise: after a kingdom 
which endures a thousand years will come the second resur- 
rection and the Last Judgment. Spiegel considers the 
Persian expectation of one Messiah following another 1 a 
borrowed idea from the Buddhistic view that several Bud- 
clhas follow in succession. They all agree in expecting the 
coming of a certain Buddha Maitreya whom Qakya Muni 
himself foretold. 2 

And, lo. there arose a wind from the sea ! 

Thou didst see a man coming up from the midst of the sea ! 

And lo that man waxed strong with the thousands of heaven ! 

The same is he whom God the Highest has kept a great season, 
which by his own self shall deliver his creature : and he shall order them 
that are left behind ! 

Behold the days come when the Most High will begin to deliver 
them that are upon the earth ! 

And he shall come to the astonishment of them that dwell on the 
earth. 

And one shall undertake to fight against another, one city against 
another, one place against another, one people against another, and one 
realm against another. 

And the time shall be when these things shall come to pass, and the 
signs shall happen which I showed thee before, and then shall My Son 
be declared whom thou didst see ascending as a man. 

1 John, xiv. 16. 2 Spiegel, Yendidad, pp. 16, 35, 3*7. 



248 



SPIBIT-HISTORY OF MAN. 



Wherefore have I seen the Man coming up from the midst of the 

SEA? 

No man upon earth can see my son or those that be with him except 
in the daytime! 1 

He gathered another peaceable multitude unto him. 

Now when he destroys the multitude of the nations ... he shall de- 
fend his people that remain. — 2 Esdras, xiii. 

Look for your Shepheed, ... for he is near at hand that shall come 
in the End of the world ! 

Arise up and stand, behold the number of those that are sealed in 
the feast of the Lord ; 2 

Which are departed from the shadow of the world. 

These are they which have put off the mortal clothing and put on the 
immortal ! 

In the midst of them there was a Young Man of high stature, 

TALLER THAN ALL THE REST. . . . 

It is the Son of God whom they have confessed in the world. 

2 Esdras, ii. 

Both Dionysus and Milichus are the son of the father. 3 
4 ' A passage in Martianns Capella designates Amnion Bal- 
ithon as ' the Father' whom the Son cannot look upon. 7 ' 

Ultra mundanum fas est cui cernere Patrem. 4 

No man hath seen God at any time. The Only-begotten Son that is 
in the bosom of the Father, he hath declared him. 

Of that day and hour knoweth no one, neither the angels in heaven, 
nor the Son — but the Father. 

Sol-Mithra is an emanation from the Supreme Light, an 
image of the Father. The paternal countenance greets him 
as Iao. 5 In the younger Chaldean oracles the doctrine of a 
Supreme Being, the Father of all, the Great Father of the 
Logos, of the Only-begotten Son Iao as Creator, is plainly 
taught ; but the traces of it go back to an earlier period. 6 

1 " While travelling in Egypt and Aethiopia, Dionysius Areopagita was 
witness of an eclipse of the sun, at the sight of which he exclaimed : ' Now 
the Lord is suffering something.' "— Seyffarth's Chronology, p. 186. 

2 Compare Rev. vii. ; ix. 4 ; xx. 12. 3 Movers, 268, 325, 326. 
4 Movers, 266. 5 Ibid. 6 Ibid. 263, 264. 



THE LOGOS, THE ONLY -BEGOTTEN AND THE KING. 249 

And I will bring sackcloth upon all loins and baldness upon every 
head. I will make it as the Mourning for the Only-begotten and its 
end as the day of bitterness. — Amos, viii. 10. 1 

Over Nebo and over Medaba Moab shall mourn ; on all its heads 
baldness, and every beard shaven ! 

In its streets they have girded on sackcloth : upon its roofs, and in 
its streets every one shall howl, giving way to tears. 

And Cheshbon has cried out, and Alalah, even to Iahaz their voice 
was heard. 

The grass is burned up, consumed is the herb, there is no green 
thing. — Isaiah, xv. 2, 3, 4, 7. 

For the fields of Cheshbon languish, the vine of Sibmah ! 

Over thy summer fruits and the harvest thy hedad has fallen ! 

And gladness is taken away and exultation from Carmel and in the 
vineyards there is no singing, no shout of rejoicing: the wine in the 
wine-presses he does not tread, trampling ; hedad I have made to cease ! 

Isaiah, xvi. 9, 10. 

Ye shall lament over him as at the lamentation for the Only-be- 
gotten ; on that day the lamentation shall be great as the Mourning 
for Hadad Rjmmon (the Sun). — Zachariah, xii. 10, ll. 2 

Gird thyself with a sack, roll in the dust, set up the wail for the 
Only-begotten and bitter lamentation ! — Jeremiah, vi. 26. 3 

Osiris or Memnon was mourned, in Egypt. 4 The Chaldee- 
Persian Logos is the Only-born of the Father, in the Baby- 
lonian Cosmogony of Eudemus. 5 Isaac is the Only-begotten, 
Maneros, Linus (Illinus, Elon) Ieoud (Aud). 6 Maneros 
(called Palaestinus) is Adonis destroyed by Winter. 7 

And they came to the threshing-floor of Atad ( Adad the Sun) which 
is beyond Jordan : there they mourned a great and very heavy Mourn- 
ing ; and he made to his father a lamentation seven days. 

And the inhabitants of the land Canaan saw the Mourning on the 
threshing-floor of Atad and said : A great Mourning this to the Egyp- 
tians : therefore he called the name of it Abel Misraim (Mourning of the 
Egyptians). — Septuagint ; Gen. 1. 10 ; 2 Chron. xxxv. 25. 8 

Glorious Eros, renowned son of eternal Night : whom younger mor- 
tals Phanes call, for he first appeared. — Orpheus, Argonautika, 16. 

1 Movers, 249. 2 Ibid. 249, 196, 308. 3 Ibid. 248. * Ibid. 250. 

5 Ibid. 268. 6 Ibid. 252, 302, 303. 7 Ibid. 245 ; Plutarch de Is. xvii. 

6 Ibid. 250. 



250 



SPIRIT-HISTORY OF MAN. 



TJlom, Moumis, Plianes, Erikapaius, Aion, are the First- 
born. 

I invoke the FiEST-BOKisr of a two-fold nature, great, Aether- 
wandering, 
Egg-born, decorated with golden wings, 

Bull-faced, the Procreator of the blessed gods and mortal men, 

Renowned Seed, many-orgied Ericapaius 

Not named, occult, impetuous all- glittering Branch 

Who scatterest the twilight clouds of darkness from the eyes 

And roamest through the world upon the flight of thy wings 

Bringing brilliant Light sacred, wherefore I call thee Phanes 

And King Priapos and Light-reflector vivid-eyed. 

But Blessed, very Intelligent, very fruitful, go rejoicing 

To the " Mystic Rites" holy, very- varied, of the orgiophants. 

Orphic Hymn, vi. ed. Hermann. 1 

Apollo being asked who he was gave this oracle : 

Elios, Orus, Osiris, Anax, Dionusos, Apollon . . . 
King of the flaming Stars : and Immoetal Fiee ! 

Eusebius, Praepar. Ev. iii. 15. 

Whether you are Serapis, Egyptian cloudless Zeus, 
Or Kronos, or Phaethon many-named, or thou Mithra, 
Babylon's Eeli, in Hellas Delphian Apollo: 
Or Gamos (Chom) . . . 

Or thou Paianeon appeasing suffering, or if thou art Aether 
Variegated, and art named Astrochiton, for at night 
Thy starry tunics array heaven . . . — Nonnus, xl. 400. 

Hymn to the Sun. 

Sublime Powee of an Unknown Father, or his first Branch (Pro- 
pago) Ardor who bestowest sensation, Source of the soul, Origin of 
light, great Ornament of Nature, Affirmation of the gods, Eye of the 
world, Splendor of the bright Olympus : Thou who alone canst see thy 
Father above the heavens, and contemplate the Supreme Being .... 
Latium names thee Sun, since thou alone, after thy Father, attainest the 
pinnacle of the light .... As thou dost dissipate the darkness and il- 
lumine that which is in the azure of the heavens, they call thee Phoebus 
thou who revealest the secrets of the future and makest clear the crimes 



1 Also Cory, Anc. Fragm. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 251 



of the night. The Nile venerates thee by the name of the bountiful 
Serapis ; Memphis sees in thee Osiris ; the barbarous races Mithra, Pluto 
or the cruel Typhon. Thou art the beautiful Attis, and the divine BOY 
of the bent and bountiful plough, Ammon for the sands of Libya, Adonis 
for Byblus. Thus the universal world invokes thee by different names. 
Hail, veritable Image of the gods and of thy Father's face ! 

Martianus Capella, 1. ii. p. 54. 1 

"Dupuis says, the celestial sign of the Virgin and 
Child was in existence several (?) thousand years before 
Christ. The constellation of the Celestial Virgin by its as- 
cension above the horizon presided at the birth of the god 
Sol or Light, and seemed to produce him from her side. 
The Magi as well as the priests of Egypt celebrated the 
birth of the god Sol or Light or Day, incarnate in the womb 
of a virgin which had produced him without ceasing to be 
a virgin. . . . This is the same virgin of the constellations 
whom Eratosthenes says the learned of Alexandria call 
Ceres or Isis, who opened the year and presided at the birth 
of the god Day. It was in honor of the same Virgin (from 
whom the Sun emanated, and by whom the god Day or 
Light was nursed) that, at Sais, the famous feast of lights 
was celebrated, and from which our Candlemas, or our feast 
of the lights of the purification, was taken. Ceres w-as al- 
ways called the Holy Virgin." 2 

"About the eighth month, when the Sun is in his greatest 
strength and enters into the eighth sign, the Celestial Virgin 
appears to be absorbed in his fires and she disappears in 
the midst of the rays and glories of her son. 3 Pelloutier 
observes that, more than a hundred years before the Chris- 
tian Era, in the territory of Chartres among the Gauls, honors 
were paid to the Vdrgini Paeituhae who was about to give 
birth to the god of Light. It was inscribed on a black 
image of Isis. 4 Langevin says this image existed in his 

1 Movers, 266; Nonnus, Marcellus, Notes, p. 170. 

2 Higgins, 814, 315 ; quotes Dupuis, vol. iii. 40, &c. 3 Higgins, i. 314, 315. 
4 Ibid. ; Pelloutier, Hist, des Celtes, liv. v. p. 15 ; Dupuis, iii. 51. 



252 



SPIKIT-HISTORY OF MAN. 



time, about 1792. 1 Albertus Magnus says that the sign of 
the Celestial Virgin rises above the horizon at the moment 
in which we fix the birth of the Lord Jesus Christ. 2 

" In the first face of the Virgin, the beautiful Virgin ascends, with long 
hair and she holds two ears (stars) in her hand, and sits on a seat and 
feeds a Boy as yet little, and suckles him and gives him food. — Avenar. 3 

" In the first decan of the Virgin rises a maid called in Arabic Adere- 
nosa, that is, pure Virgin, immaculate Virgin, graceful in person, charm- 
ing in countenance, modest in habit, with loosened hair, holding in her 
hand two ears (of corn), sitting upon an embroidered throne, nursing a 
Boy and rightly feeding (him), in the place called Hebraea ; a Boy, I say, 
named Iesus by certain nations, who signify (significantibus) Issa whom 
they also call Christ in Greek. — Albumazar. 4 

" Between the houses of Virgo and Libra ascend the Great Serpent 
(aspis), which is also called Good Divinity Ophioneus, together with a 
Cup of wine, on the testimony of Avenar." 5 

Three Constellations contiguous in position, the Baven and Serpent, 

And in the middle the Cup lies between the two ! 
On the Ides they are concealed : they rise the following night. 

Ovid, Fast. ii. 245. 

" In Sanval's history of the antiquities of Paris the Vir- 
gin is called Etoile eclatante de la mer." G Maira means 
" the sparkling." 7 Maria comes from the name Mar, Amar, 
the Sun. 

And a great sign was seen in the heaven, a Woman invested with 
the sun, 8 and the moon under her feet, and upon her head a crown of 
twelve stars ; and, being with child, she cries, travailing and being tor- 
tured to bring forth. 

And another sign was seen in the heaven, and lo ! a great Fiery 
Serpent having seven heads and ten horns, and upon the heads of him 
seven diadems . . . 

1 Higgins ; Recherches Hist, sur Falaise par Langevin pretre. 2 Ibid. 
3 Ibid. ; Kircher, Oedip. Aegypt. iii. chap. v. p. 203. 4 Ibid. 
5 Ibid. p. 315. 6 Ibid. p. 310. 7 Odyssey, xi. 326. 

* The sun in Virgo. The Greek is: "who has come into possession of 
the sun." 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 253 

And the Serpent stood before the Woman about to be delivered, in 
order that when she should bear her Child he might devour it ! 

And she bore a Son a male, who is about to govern all the nations 
with an iron staff: and her Child was caught up to The God and to his 
throne ! 

And the Woman fled into the Desert where she has a place prepar- 
ed there by The God, that there they should feed her a thousand two 
hundred and sixty days. 

And there arose a war in heaven, Michael and his angels fighting 
against the Serpent ! — Rev. xii. 1-8. 

What if you should see the Son of Man ascend up where he was be- 
fore ! — John, vi. 62. 

From the bottom of my heart I sing the Great Son of God 

To whom the Most High Father gave a throne 

When he had not yet been born. Since in the flesh the Double 

Existed.— Sibylline Orac. Gallaeus, 649. 

The glory which I had with thee before the world was. 

John, xvii. 5, 24. 
Now The Virgin returns, the Saturnian reigns return : 
Now a new Offspring is sent down from high heaven. 
chaste Lucina favor the Boy now being born, with whom the iron 
race 

Shall end and a golden arise in all the world : 
Now your Apollo reigns ! 

This glory of the age will commence, Pollio, in your consulship. 
O dear Child of the Gods, Great Increase of Jove, 
Enter upon great honors, the time will now be at hand. 
The Serpent will die ! — Virgil's 4th Eclogue. 

This people walking in darkness have seen a great light : those 
dwelling in the land of the shadow of death, over them a light has 
shined ! 

Thou hast multiplied the nation, thou hast given it great joy : they 
will rejoice before thee like the Jot at the time of Harvest, as they ex- 
ult when they divide spoil. 

For the yoke of his burden and the staff of his shoulder the rod of 
his oppressor thou hast broken just like the day of Midian. 

For a Boy is born to us, a Son is given to us ; on whose shoulder is 
the sovereignty, but he shall call his name Pela, Ioaz, 1 Al, Agbor, Abi- 
Ad, Sar-Salom. 

To him multiplying the sovereignty and peace, there will not be an 



1 Pel?7, Iotjz, El, Gibbor.— Dr. Cruse. 



254: 



SPIRIT-HISTOEY OF MAN. 



end on the throne of David and over his kingdom, to establish it in 
judgment and justice from now and even to (all) time. The zeal of Iahoh 
Zabaoth shall do this. — Isaiah, ix. 

New Light has arisen 

Coming from heaven it assumed a mortal form. 

First Gabriel showed his sacred mighty person, 

Next, bearing his message he addressed in words the maid : 

Virgin, receive God in thy pure bosom . . . 

And courage returned to her and the word flew into her womb. 

Becoming incarnate in time and animated by her body 

It was formed in a mortal image, and a Boy was created 

By a Virgin delivery. This a great wonder to mortals 

But nothing is a great wonder to God Father and God Son. 

The infant being born, earth at once rejoiced, 

The heavenly throne smiled and the universe exulted. 

The new God-sent star was adored by the Magi 

The infant swathed was shown in a manger to the obedient to God 

And Bethleem was called " God-called country" of the Word. 

Sibylline Orac. Gallaeus, 760-788. 
Sending his own Son in the likeness of sinful flesh. — Romans, viii. 3. 
And the Word became flesh and dwelt among us and we beheld its 
glory, the glory of the Only-begotten of the Father. — John, i. 14. 

God hath at the last of these days spoken to us by a Son whom 

he hath appointed heir of all things, by whom also he made the A ions. 
Who being a Ray of his glory and an Image of his substance, and up- 
holding all things by the Word of his Power (Spirit), when he had by 
himself made a cleansing of our sins, sat down on the right hand of the 
Majesty on high ; becoming so much better than the angels, as he hath 
inherited a more excellent nature than they. 

For to which of the angels did He ever say : Thou art my Son, this 
day have I begotten thee f . . . . And again, when He bringeth the First- 
begotten into the world he says : And let all the angels of God worship 
Mm. And of the angels he says : Who maJces his angels spirits and his 
ministers a fame of fire; but of " the Son:" Thy throne God is for 
ever and ever; .... therefore, God, THY G OD hath anointed thee with 
the oil of gladness above thy fellows. And thou, Lord, in the Beginning 
didst found the earth; and the heavens are the worlc of thy hands. 1 

In St. Paul's application of Ps. xlv. and cii. 25, is posi- 
tive evidence that Iehovah (mm Ehoh) was regarded by 

1 Ps. xlv. ; cii. 25 ; Epist. to the Hebrews, i. 



THE LOGOS, THE ONLY- BEGOTTEN AND THE KING. 255 



him as the Son, the Creator, Logos, the " Word of the Power" 
of God. This settles the question of the identity of the 
Hebrew, Phoenician, Egyptian and Chaldean philosophy. 

"Iao (Iah) was a mysterious name of Bacchus." 1 Iao is 
the " Light that only the mind can perceive," " the physi- 
cal and Spiritual Light- and Life-Principle." 2 Iao is the 
Sun, 3 the Spirit of the sun, the Celestial Sun, Helios Noetos. 
Zagreus was invoked as the Highest of all the gods. 4 

Say that the Highest God of all (gods) is Iao ! 

Oracle of Apollo Clarius. 

Appease the Great God Attis, holy Adonis, 

Eubios (Evius) bestowing-riches, fair-haired Dionysus! — Rhodian Oracle. 5 

" The Chaldeans call the god (Dionysus) Iao instead of the 
' Intelligible Light' in the Phoenician tongue : and Sabaoth 
he is often called, as he who is over the seven heavens, that 
is, the Demiurg." G " The Light (/; aco) with the Chalde- 
ans is interpreted ' Intelligible Light' (£<w? vorjrov) in the 
Phoenician tongue : and Sabaoth above the seven heavens, 
that is, the Demiurgic God." 7 In the Chaldean philosophy 
this Intelligible Light (Iao) is an emanation out of the In- 
telligent Life and is the Light-Principle, the Light- Aether, 
from which the souls emanate and to which they return. 
The Planets dance their course around the Chaldean sun- 
god : but " the Father" is the Intelligible World, Bel-Sat- 
urn, from whom the seven planetary rays go over to the 
sun-god. 8 

And of the seven-wandering (orbs) 
The fourth, the Sun's, is the very centre of the planets. — Nonnus, xli. 347. 

Iao, Heptaktis (7 rays) and Sabaoth were names of the Cre- 
ator (Demiurg) in Phoenicia. 9 Magi from the East bring 
offerings to the infant Christ " the Creator of the world." 

1 Creuzer, Symb. iii. 593. 2 Movers, 269. 3 Ibid. 554, 555. 

4 K. 0. Muller, 232. 6 In Socrates, H. E. iii. 23.— Movers, 543. 

6 Lydus, de Mens. iv. 38, 74. 7 Cedrenus, Tom. i. p. 296 ; Movers, 550. 
8 Movers, 553. 9 Lydus, de Mens. iv. 38, 74; Movers, 551, 550. 



256 



SPIRIT-HISTORY OF MAN. 



And seven lamps op fire burning before the throne (of God) which are the 
Seven Spirits of The God ! 

In the midst of the throne . . . stood a Lamb as if slain, having seven horns 
and seven eyes which are the Seven Spirits of The God sent forth to all the 
earth ! — Rev. iv. 5 ; v. 6. 

In the midst of the seven golden candlesticks something like to a Son op 

MAN GIRT WITH A GOLDEN GIRDLE. 

And having in his right hand seven stars . . . and his countenance as the 
sun shines ! His voice as the sound of many waters. 

Rev. i. 12, 13, 14, 15, 16. 

Sabaoth the Creator : for thus the Demiurgic Number (seven) is named 
by the Phoenicians. — Lydus, de Mensibus, iv. 38, 74, 98, p. 112. 1 

Thou art worthy to take the scroll and to open the seals thereof, because 
thou wast slain and hast purchased to The God in thy blood (people) of every 
tribe and tongue and people and nation, and madest them (to be) a kingdom 
and priests to The God and they shall rule over the earth ! — Rev. v. 9, 10. 

" Tacitus 2 and Suetonius teach us that the East was full of 
expectation of this great personage (the Mediator) about the 
time of Augustus. . . . Socrates, in his dialogue on prayer, 
speaks of a divine instructor ' who was to come into the 

WORLD *, AND HAD MAn's WELFARE AT HEART, AND A WONDER- 
FUL propensity towards us.' . . . And this prediction is the 
most probable ground of TulTy's declaration, INeque solum 
cum Laetitia vivendi Pationem accepimus ; sed et, cum 
Spe meliore, moriendi. — Leges, 2. Thus doctrines obvious 
to Christians were the highest arcana of Paganism ; for 
instance, Plutarch's Maneros, 3 a child of Palestine, his 
Mediator Mithras, the Saviour Osiris, is the Messiah." 4 

The Persians held that Meschia was the First Man. The 
union of the ideas connected with Messias and Logos is said 
to have been late. 5 Last comes the union of the Messiah, 
the Logos and Iesus of Nazareth. The idea of the AYord 
(Logos) or " Power of God " becoming incarnate in a human 
being was not unknown in the time of the Apostles. Simon 
Magus claimed to be an incarnation of the Word, the 
Power of Gocl, the Paraclete. 6 

1 Movers, 551, 550. 2 Hist. v. 13, Yita Vespasiani. 

3 Plutarch, de Iside, xvii. p. 357 ; Rinck, i. 342 ; Movers, 204. 

4 W. Williams, Prim. Hist. pp. 69, 70. 5 De Wette, Bibl. Dogm. p. 170. 

c Milman, Hist. Christ. 205, a. Tacitus, a man of the highest rank, chosen 



THE LOGOS, THE ONLY -BEGOTTEN AND THE KING. 257 



The Supreme Power of the God on high who is above the Creator of the 
world. — Clem, recogn. i. 72 ; ii. 7. 1 

This man (Simon Magus) is the " Power of God " which is called " Great." 

Acts, viii. 10. 

Hermes (the Divine Wisdom) says to Prometheus : 

To such labors look thou for no termination, until some god shall appear 
as a substitute in thy pangs and shall be willing to go both to gloomy 
Hades and to the murky depths around Tartarus. 

Aeschylus Prometheus, 1027, fY. 2 

" The highest idea of morality to which classic antiquity 
attained was that just man (hUauos) proving himself by suf- 
fering, whom Plato portrays in the second book of his 
Republic." Plato predicts to this wise man that he " shall 
be scourged, tortured, fettered, deprived of his eyes, and, 
after having endured all possible sufferings, fastened to a 
post." 3 

He was clothed with a cloak dipped in blood, and his name is called the 
Word of God (Logos) ! 

And he has on his vesture and on his thigh a name written, KING OF 
KINGS AND LORD OF LORDS !— Rev. xix. 13, 16. 

The "Reason" of the Creator of all things was before every thing and 
passed by every thing and was conceived before every thing and appears in 
every thing. — Philo, On the Cherubim. 4 

But Ave preach Christ crucified. . . . Christ the Power of God and the 
Wisdom of God.— 1 Corin. i. 23, 24. 

But we speak of the Wisdom of God, in a mystery ; the Hidden Wisdom 
which God ordained before the world. — 1 Corinthians, ii. 7. 

Who verily was foreordained before the foundation of the world, but was 
manifested in these last times for you. — Peter, i. 20, 2L 

Who is over all God blessed forever. — Rom. ix. 5. 

In whom we have redemption through his blood. 

Who is "the Image" of the Invisible God, " the First-begotten" of the 
whole creation. 

by Agricola for his son-in-law, a praetor, consul, advocate and man of letters, 
speaks of Christianity : " And the ruinous superstition, repressed for the time, 
again broke out not only through Judea, the origin of that evil, but throughout 
the city also." — Tacitus, Annals, xv. 44. 

1 Movers, 558. 2 Buckley ; See also Rinck, i. 348. 

3 Plato, Politiae, pp. 104, 1,05, ed. Stallbaum, 361, E. ; quoted in Schaff, 
p. 434, note. 4 Yonge. 

17 



258 



SPIRIT-HISTORY OF MAN. 



For by him (Christ) all things were created. 

All things were created through him and for him. — Coloss. i. 14-17. 

Isis, thrice hapless goddess, thou shalt remain alone on the shores of the 
Nile, a solitary Maenad by the sands of Acheron. No longer shall thy memory 
endure upon the earth. . . . And thou, Serapis, that restest upon thy stones, 
much must thou suffer ; thou shalt be the mightiest ruin in thrice hapless 
Egypt ; and those who worshipped thee as a god shall know thee to be nothing. 
And one of the linen-clothed priests shall say : Come, let us build the beauti- 
ful temple of the true God ; let us change the awful law of our ancestors, who, 
in their ignorance, made their pomps and festivals to gods of stone and clay ; 
let us turn our hearts, hymning the Everlasting God, the Eternal Father, the 
Lord of all, the True, the King, the Creator and Preserver of our souls, 
the Great, the Eternal God. 1 

Tertullian says : There is One God no other than the Maker of the World, 
who produced all things out of nothing by his Word sent forth first of all : 
That Word, called His Son, under the name God seen variously by the Pa- 
triarchs, in the Prophets always heard, lastly carried from the Spirit of God 
the Father and by His power into the Virgin Mary, became flesh in her womb 
and was bom of her a Man and is Jesus Christ. — Adv. Haeret. 

The Creed of Eusebius of Caesarea, A. D. 313. 

We believe in One God, the Father Almighty, Maker of all things visible 
and invisible. And in one Lord Jesus Christ, the Logos of God, God of God, 
Light of Light, Life of Life, Son Only-begotten, First-born of all creation, 
begotten before all Worlds of God the Father : and by him were all things 
created : who became flesh for our salvation and lived among men : and suf- 
fered and rose the third day from the dead : and ascended to the Father and 
will come again in glory to judge the living and the dead. And we believe 
in One Holy Spirit. Believing each of these to be and exist, the Father in 
truth the Father, the Son truly the Son and the Holy Spirit truly the Holy 
Spirit : just as our Lord, sending forth his disciples to the announcement, 
said : Go and teach all nations, baptizing them in the name of the Father and 
of the Son and of the Holy Ghost. Pearson, On the Creed. 

The Creed called the Apostle's Creed. 2 

I believe in God the Father Almighty, Maker of Heaven and Earth : 
And in Jesus Christ, his only Son, Our Lord ; Who was conceived by the 
Holy Ghost, Born of the Virgin Mary, Suffered under Pontius Pilate, Was 
crucified, dead and buried; He descended into Hell ; The third day he rose 

1 Sibylline Books, v. p. 638, Gallaeus ; MJlman, Hist. Christ. 228. 

2 Traced to the 4th century. 



THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 259 



from the dead ; He ascended into heaven ; And sitteth on the right hand of 
God the Father Almighty ; From thence he shall come to judge the quick and 
the dead. 

I believe in the Holy Ghost ; The Holy Catholic Church ; The communion 
of Saints ; The forgiveness of sins ; The resurrection of the body, And the 
life everlasting. Amen ! 

Creed adopted at the Council of Nice, A. D. 325. 1 

We believe in One God, the Father Almighty, "Maker of all things visible 
and invisible. And in one Lord Jesus Christ the Son of God, begotten of the 
Father, Only-begotten, that is, of the Substance of the Father : God of God, 
Light of Light, Very God of Very God : begotten not made : of one substance 
With the Father : by whom all things were made in heaven and upon the earth : 
who for us men and for our salvation came down and was made flesh, and was 
made Man : suffered and rose again the third day and ascended into the 
heavens and he shall come again with glory to judge the living and dead. And 
in the Holy Spirit. And the Catholic and Apostolic Church anathematizes 
those who say "there was a time when he was not," "and before he was born 
he was not" and those saying " that he was made out of nothing or of another 
substance or essence, or that the Son of God is created, or altered, or changed." 

The Creed adopted at the Council of Constantinople, 

A. D. 381 : PRESENT 150 BISHOPS. 

We believe in One God, the Father Almighty, Maker of heaven and earth 
and of all things visible and invisible : And in One Lord Jesus Christ the Only- 
begotten Son of God, begotten of his Father before all worlds ; God of God, 
Light of Light, Very God of Very God, begotten not made, of one substance 
with the Father : by whom all things were made : who for us men, and for our 
salvation, came down from heaven and was incarnate by the Holy Spirit of 
the Virgin Mary, and was made man ; and was crucified also for us under 
Pontius Pilate, and suffered and was buried and rose again the third day ac- 
cording to the Scriptures : and ascended into heaven and sitteth on the right 
hand of the Father : and he shall come again to judge the living and the dead : 
whose kingdom shall have no end. And [We believe] in the Holy Spirit who 
is the Lord, the Giver of Life 2 who proceedeth from the Father, 3 who with the 
Father and the Son together is worshipped and glorified, who spake by the 
prophets. And [We believe] in one holy Catholic and Apostolic Church. We 
acknowledge one baptism for the remission of sins. We look for the re- 
surrection of the dead and the fife of the world to come. Amen! 

1 Attended by 318 bishops. 

2 Iao der Lebendigmacher — rb C^ottoiov. 

3 " And the Son " was afterwards inserted by the Spanish Bishops. The 
insertion of the words "and the Son" was finally sanctioned by the Roman 
Church in 883, but has never been received by the Greek Church. — American 
Encycl. Art. Creed. 



CHAPTEE IX. 



GENESIS AND EXODUS. 

It shall come to pass that the glory of Iacob shall be made thin ! 

Isaiah, xvii. 4. 

Artapanus says, in his account of the Jews, that, after 
the death of Abraham and his son as well as Mempsasthe- 
noth the king of the Egyptians, his son Palmanothes assum- 
ed the crown and carried himself with great severity to- 
wards the Jews. And he compelled them first to build 
Kessa 1 and to construct the temple that is therein, and also 
the temple that is in Heliopolis. He had a daughter whose 
name was Merris who was married to a king named Chene- 
phres then reigning in Memphis ; for there were at that 
time several Icings in Egypt. And, as she was barren, she 
brought up a child of the J ews, and named it Mouses : but 
when he arrived at manhood he was called among the 
Greeks Musseus. 2 

It was the habit of the ancients to refer important insti- 
tutions of a preceding period to mythic names. 3 Amos, 
Amus or Mrs (Mushi, Mosah) was an ancient Phoenician 
and Mysian god. Taaut (Hermes, Thoth) is the personi- 
fied " Wisdom" which, as Sacred Scribe of Saturn, has 
inscribed the course of Nature and the destinies of the 
world in the stars. Instead of him, to the seven Cabiri, the 
j^lanetary Powers, are ascribed these works, and they have 
written down all as the god Taaut commissioned them to 
do. 4 The first book of Thoth contained the daily hymns sung 

1 Zeus Acas-ios ; the Htks-os ; Cush. 2 Cory, Anc. Fragments. 
3 Movers, 114. The laws of Mosah ! 4 Movers, 109. 



GENESIS AND EXODUS. 



261 



in Egypt in praise of the gods ; tlie second, directions for 
the life of the kings ; the third, fourth and fifth, astrological 
doctrines : the ten following contained hieroglyphics, cos- 
mogony, geography, the arrangement of the Sun, Moon and 
five Planets, the description of Egypt, the Nile, rhythm, the 
holy utensils, &c, theology, medicine, &c, &c. The Baby- 
lonian, Phoenician and Egyptian sacred books date back to a 
fabulous antiquity. The Egyptian sacred books are older 
than the oldest parts of the Book of Genesis, which paints 
the life of the priests just as it was known to be in later 
times. 1 A priest-college occupied with expounding of dreams 
and magic appears at the court of Pharah as early as the 
history of Joseph. 2 Even the name Iiierogrammateus (sa- 
cred scribe) occurs in the Hebrew translation, in the Penta- 
teuch. 3 The Chaldeans reckon the age of their sacred books 
with astronomical numbers. 4 

It is God's law that the human mind is susceptible of 
increase. The great world-mind progresses continually and 
adds to its own thought forever. The sacred writings of the 
Hebrews, Persians and the Egyptian Book of the Dead, 
have come down to us in the latest shape which they as- 
sumed. 

The Books of Moses in their present form were probably 
completed after the Exile. Many passages of Leviticus 
(ch. xx vi.) and Deuteronomy (ch. xxviii.) reveal an author 
who foresees the immediate dissolution of the kingdom and 
uses the language of the prophets of this period, especially 
Jeremiah. In the oldest parts of the Pentateuch the lan- 
guage is as completely formed and as perfect as at the time 
of the Exile. 5 Genesis contains the conception of Homer's 
Zeus, the frequent introduction of " angels," and the late 
doctrine of " the Angel of the Lord." 

The Hebrews had chiefly Egyptian customs, such as 
the hierarchy of the Levites, the distinction between clean 

Covers, 112, 113. 2 Ibid. ; Gen. xli. 8; Exod. vii. 22; viii. 3; 

Diodor. ii. 10. 3 Ibid. 112. 4 Ibid. 113. 5 Munk, Palestine, 139. 



262 



SPIRIT-HISTORY OF MAN. 



and unclean animals, the circumcision, the division of the 
parts of the temple, the ark of the covenant (see Plutarch 
de Is. et Osir., c. 35), the resemblance of the cherubim and 
the sphynx. 1 

But ye have borne Sacoth your Malak and your Chion, your Zalami (idols). 

Amos, v. 26. 

In the worship of Moloch the holy symbols were preserved 
in a gold box or chapel. The arcana of the Chaldeans 
were preserved in a golden box of Chom. The image of 
Mars, called by the Egyptians Chom and Moloch, was kept 
at Papremis in a miniature temple of wood covered with 
gold. The attendant priests placed it on a four-wheeled 
carriage and drew it along. 2 In Egypt the ark was carried 
in procession on a boat, the bari of Amnion. 3 The god 
himself is either seated in the centre of the bari, or this 
place is occupied by a shrine in which he is concealed. 
Sometimes the shrine was not carried in a boat, but the im- 
age of the god stood upright upon a platform supported by 
poles which the priests carried. The ark of the Hebrews 
was furnished with rings in which the poles were inserted. 4 
The Ark stood between the cherubim. In the interior of 
the Egyptian temples were arks or sacred boxes containing 
the symbols and mysteries. 5 

And they carried the ark of the Alohim in a new cart out of the house of 
Abinadab. 

And David and all Israel played before the Alohim with all might and with 
singing, harps, psalteries, cymbals and trumpets. — 1 Chron. xiii. 7, 8. 

Behold I will smite with the rod that is in my hand upon the waters which 
are in the River (Nile) and they shall be turned to blood. — Exodus, vii. 17. 

In Egypt, the phenomenon of the Green Nile, which is ow- 
ing to stagnant water carried forward by the new inundation 
and once more thrown into the bed of the river, seldom lasts 

1 Uhlemann, Thoth, 7, 8. 2 Herodot. ii. 63 ; Movers, 355. Choum 

(Chom) is Satan, Apollo Chomaeus and Baal of the heat. — Movers, 291. 

3 Bryant, Mythol. i. 252. 4 Kenrick, i. 386, 385 ; Munk's Palestine, 158. 
6 Munk, 158 ; Taylor's Proclus, p. xxviii. 



GENESIS AND EXODUS. 



263 



more than three or four days. 1 Osborn saw the phenome- 
non of the Eed Nile. " The river in the sunlight presented 
the perfect appearance of a river of blood." During the 
entire period of the high Nile the waters never lose the 
deep red tinge. 2 The three states of the Nile were the Blue, 
Green and Red. 3 The first rise of the waters covered it 
with a greenish vegetable matter. In the Amenophion at 
Luxor are two figures of the Nile, one which represents its 
ordinary state is colored blue, the other red. The red is the 
symbol of the inundation and is owing to a mixture of the 
red oxide of iron. 4 The plagues of the frogs, lice and flies 
are described by Philo with a minuteness not to be found 
in the inspired account. 6 The Hebrews crossed the Red 
Sea at Hahiroth where it is fordable. 6 

Chseremon says that Isis appeared to Amenophis in his 
dreams rebuking him that her temple should have been 
overthrown in war. Upon which Phritiphantes the sacred 
scribe told him that if he would clear Egypt of all polluted 
persons he would be delivered from these terrors. He 
therefore collected '25,000 unclean persons and drove them 
out. Their leaders were two scribes called Moyses and Jo- 
sephas, the latter of whom was a sacred scribe ; but their 
Egyptian names were, that of Moyses, Tisithen, and that 
of Josephus, Peteseph. They bent their way towards Pelu- 
sium where they met with 380,000 men left there by Ame- 
nophis whom he would not suffer to come into Egypt. 
With these they made a treaty and invaded Egypt. 7 

According to Lysimachus, Bocchoris assembled the 
priests and attendants of the altars and commanded them 
to gather together all the unclean persons 8 and deliver them 
over to the soldiers to lead them forth into the desert ; but 
to wrap the lepers in sheets of lead and cast them into the 

1 Osborn's Egypt, i. 10, 11. 2 Ibid. 12. 3 Osborn, ii. 579 ; i. 3, 8. 
4 Kenrick, i. 73. 5 Philo, de Vita Mosis. 6 Champollion, Egypte, 

IT, UDivers pitt. 7 Josephus, Contra Apion, lib. i. c. 32 ; Cory. 

8 Compare Exodus, xii. 38. 



264 



SPIRIT-HISTORY OF MAN. 



sea. After they had drowned those afflicted with the lep- 
rosy and scurvy, they collected the rest and left them, to 
perish in the desert. But they took counsel among them- 
selves, and when night came on lighted up fires and torches 
to defend themselves, and fasted all the next night to pro- 
pitiate the gods to save them. Upon the following day a 
certain man called Mouses counselled them to persevere in 
following one direct way until they should arrive at habit- 
ahle places, and enjoined them to hold no friendly commu- 
nication with men, neither to follow those things wdiich men 
esteemed good, but such as were considered evil : and to 
overthrow the temples and altars of the gods as often as 
they should happen with them. When they had assented 
to these proposals they continued their journey through the 
desert, acting upon those rules, and after severe hardships 
they at length arrived in a habitable country, where having 
inflicted every kind of injury upon the inhabitants, plun- 
dering and burning the temples, they came at length to the 
land which is now called Judaea and founded a city and 
settled there. This city was named Hierosyla from their 
disposition. But, in after times, when they acquired strength 
to obliterate the reproach, they changed its name and call- 
ed the city Hierosoluma, and themselves Hierosolumites. 1 

Polemo, in the first book of his Grecian history says : 
In the reign of Apis the son of Phoroneus, a part of the 
Egyptian army deserted from Eg}^pt and took up their 
habitation in that part of Syria which is called Palestine, 
not far from Arabia : these indeed were they who went out 
w T ith Moses. 2 

Manetho states that the diseased were placed in the 
quarries but that they were afterwards established in the 
city Avaris which the Hycsos had abandoned. The Shep- 
herds in Jerusalem who had been expelled by the Egyp- 
tians were invited to return, and, having united their forces 



1 Josephus, Contr. Ap. 34. 



2 Afric. cited, Euseb. Pr. Ev. liber 10. 



GENESIS AND EXODUS. 



265 



to the outcasts, took possession of Egypt and treated the 
inhabitants with great severity until they were again ex- 
pelled. 1 The Hebrew history really begins with the no- 
madic period amidst the migrations of tribes. Movers 
states that Lower Egypt was the resort of Syrian and 
Arab tribes attracted by its fruitfulness, who conquered the 
natives. 2 

The Shepherd-kings, according to Manetho, and the 
Israelites, as Josephus testifies, both came to Egypt 2082 be- 
fore Christ, and left the country after 215 years (B. C. 1867). 
Manetho expressly sets the arrival of the Hyksos 3 2082 B. 
C, and the Israelites must have come in the same year if 
they went out in 1867 after having been 215 years in 
Egypt." Manetho calls the first king of the Hyksos- 
dynasty Salatis. Joseph, as minister or regent, was called 
in Hebrew c Salit. 6 Salatis busied himself with the measur- 
ing of corn and made the land tributary. Joseph purchased 
with the corn collected in the magazines the lands of the 
Egyptians so that they were compelled to pay rent for the 
use of them. 6 Josephus expressly asserts that the Hebrews 
were the H} T ksos. 7 It is evident that Exodus and Manetho 
describe very nearly the same events. 8 The miraculous is 
largely interwoven with the Hebrew narrative. But it 
would not have been in accordance with the customs of 
those times for either side to have given a plain unvarnished 
historical account. Seyffarth thinks the Hebrews of the 
Exodus were the Hyksos. His pupil, Uhlemann, inclines 
to the opinion, that the Hyksos were the Hebrews and that 
the Jewish account was perverted by Manetho in the 
Egyptian interest. But it was not so essential for the 
Egyptians as for the Hebrews to pervert the truth, because 

1 Josephus, Contr. Ap. i. c. 26. 2 Movers, 10. 3 Acas, Casius, Cush. 

4 Seyffarth, Theolog. Schriften, 106, 151, 152. 5 Genesis, xlii. 6 ; Uhle- 
mann Handbuch, Hi. 152. 6 Ibid. 7 Contra Apion, Book i. 

8 Uhlemann, Handbuch, iii. 154; Die Israeliten und Hyksos, 75, 76. 

Josephus defends the Hebrew account ; but he (bom A. D. 87) lived many 
(?) centuries after the Books of Moses were written. 



266 



SPIRIT-HISTORY OF MAN. 



the antiquity of the Hebrew nation was made to turn upon 
this very question, while the origin of the Egyptians was 
not in any way connected with it. The Hebrews came out 
of Egypt and settled among the Canaanites. They need 
not be traced beyond the Exodus. That is their historical 
beginning. It was very easy to cover up this remote event 
by the recital of mythical traditions, and to prefix to it an 
account of their origiu in which the gods (Patriarchs) should 
figure as their ancestors. 

Homer, Hesiod, Pindar, Firdusi, Sanchoniathon's Phoe- 
nician antiquities, Eusebius and the Table of nations in 
Genesis make the whole thing clear. The mortals mention- 
ed in one are sometimes spoken of as gods in others. The 
poets (priests) seem to have seriously set to work to dispose 
of the deities as early as the time of the Homeric verses. 
In this effort Hesiod and the authors of Genesis have per- 
formed their part. 

Philo's Sanchoniathon affords a key to the Book of Ge- 
nesis. Both are composed of " sacred tales" in which the 
gods are euhemeristically treated as men and merely human 
adventures related of them. " Agrus the Greatest of the 
gods" (the Sun Acar, Kur) is called the Husbandman, and 
Ali-eus (Ali, Eli, Allah) is called Fisherman from ah " the 
sea." Kronos, like Noah, has three sons, Kronos, Zeus 
Belus and Apollon. 1 Hanoch, Ada, JSTaama, Zilla, lubal, 
Lamech, appear in the legends of the Phoenicians, Phrygians 
and Babylonians. 2 Iodah (Iudah) is the deity-name Adah 
(in the masculine). Adah, in the feminine, is a name of 
Isis, Juno, Yenus, Ceres, Eve, &c. Ephraim is Epurim 
(Abarim), Abram, a name of Saturn. Liber, Libanus, 
Laban, Lebanon, are names of Bacchus. We find " the As- 
surian Libanos" and " the Assurian Adonis." 3 We have 
Arc-ban, or Roben (Re-uben, son of seeing), 4 Saman (Simeon, 
hearing), Eloi or Loi (Levi, adhesion), Adas, Odas, Ioudas, 



1 Sanchon. Book i. §§ iv. vi. ff. 2 Movers, 132. 

3 Nonnus, xli. 4 Compare Arab, Baal-Iarob, Aban. 



GENESIS AND EXODUS. 



267 



Dasins, the Tasian Hercules (Iehuda, confession), Adan, 
Adonis (Dan, judgment), Anaputal (ISTaphtali, striving), Akad 
(Gad, a heap, a troop), Asar (Asher, beatitude), and Saba- 
lon,Zebolon (Seb-Elon) " cohabiting," the pun on the name 
of the Sabellian tribe, the children of the Phoenician deity 
Asbolos. 1 

And the Children of Sobal were these, Alon and Manahat and Aibal, Sapho 
and Aonani. — Gen. xxxvi. 23. 

The tribe of Asaph is called Ioseph (he shall add). Issachar 
is Asakar or Zagre-us (Bacchus), and the name is punned 
upon by assimilating it to the Hebrew word sekari " hire." 
Abanon becomes Ben-Oni (son of my grief) and Aban- 
aman, Beniamin (son of my right hand). 

The ancient religion long before the time of Christ, in 
Babylon, Egypt, Phoenicia and elsewhere, had become 
astronomical in character. The gods were placed in the 
stars. The Phoenician gods were the Sun, Moon, the other 
Planets and the Elements, which, according to Philo, were 
men or rather persons under defined human forms. 2 
Euhemerism got rid of the gods by turning them into men. 
Abraham the patriarch and founder of the Hebrews was 
held to be identical with the original ancestor of the Se- 
mitic race, the mythic Bel-Saturn, by the Arabians, the later 
Persians, Babylonians, Phoenicians and Syrians. Abraham 
and Israel were names of Saturn. 3 

Conjurantes eos per deum Adonai et deura Israel, qui per legem et pro- 
phetas locutus est patribus nostris. — Ev. Nic. pars Altera I. 
Deus Israel qui dixit ad Moysen. — Evang. Nic. xii. 

For a father, afflicted with untimely mourning, when he has made an 
image of his child soon taken away, now honored him as a god which was then 
a dead man ; and delivered to those that were under him ceremonies and 
sacrifices. 

Thus in process of time an ungodly custom grown strong was kept as a law. 
And so the multitude, allured by the grace of the work, took him now for 
a god, which a little before was but honored as a man ! 

Wisdom of Solomon, xiv. 15, 16, 20, 



1 See above, p. 181. 2 Philo, p. 8 ; Movers, 110. 3 Movers, 86. 



268 



SPIRIT-HISTORY OF MAN. 



Sera and Seth (gods) were in great honor among men, and Adam was above 
every living thing in creation! — Ecclesiasticus, xlix. 16. 

Abraham and Israel were mentioned among the mythic 
kings of Damascus. The first king of Dam-ask-us was 
Damaskus, then Azel(us), Ador(es), Abraham and Israel. 1 

Israel spread his tent beyond the tower of Adar. — Gen. xxxv. 21. 

These are all names of the Sun or Saturn. "Kronos 
(Saturn) therefore whom the Phoenicians call Israel." 2 Adad 
and Azael, who, according to Josephus, were worshipped 
as gods in Damascus, are mentioned as kings in the Old 
Testament. 3 

The lawless fraud of Ischus, Son of Eilat (Lot). — Pindar, Pyth. iii. 31. 

But when her relatives placed the maiden on the mound of wood, and the 
furious blaze of Haphaistos (Fire) surrounded her, then Apollo spoke : I will 
endure no further in my soul to destroy my Offspring in a most piteous 
death ! Thus he spoke, and at the first step having reached the boy, he 
snatched him from the corpse ! — Pindar, Pyth. iii. 

Abram prepares to offer up to God his Only Son Isaac just 
as the Phoenicians said Saturn offered up his Only-begotten 
Son as a sacrifice to his father Ouranos, and circumcised 
himself and compelled his allies to do the same : 4 This was 
done on the occasion of a famine and pestilence, like the 
children offered to Saturn-Moloch at such times. 6 The 
Mahometan Arabs held Abraham for Saturn in the Caaba, 
and he was represented as an old man with seven arrows 
or lots of destiny in his hands. 6 

The Phoenician sacred books of Taaut (Thoth), origi- 
nally contained, besides the cosmogony (Gen. i. 1), circum- 
stances out of the life of the gods, who, according to the 
Euhemeristic views of the Orient somewhere from five to 
eight centuries before Christ, were men, ancient benefactors 

1 Kurtz, ii. 177, quotes Justin, Hist. 36, 2; Movers, 87. 

2 Movers, 130 ; Fragm. Philo, in Eusebius, p. 44. 3 Ibid. 368. 

4 Sanchoniathon, in Cory, p. 14. 5 Eusebius, in Movers, 132. 6 Movers, 86. 



GENESIS AND EXODTJS. 



269 



and old kings of Phoenicia named after " the Elements" 
and first deified on account of their services towards man- 
kind. 1 Agenor was a name of Baal, 2 Agenor was an An- 
cestor of the Phoenicians. Zeus, Apollo and Athena were 
called by Plato " Ancestors" and " Lords." 3 Perseus was 
an Assyrian and Grecian god. 4 " The Greeks enumerate 
these Dorian princes in regular succession to Perseus the 
son of Danae, passing over the story of the deity" (Perseus). 5 
Among the ancient kings of the Greeks are found the deity- 
names Azan, Abas (the god Busi), Argus or Areas, Aegeus, 
Apis, Danaus, Perseus, Iasus. 6 The Babylonian Euhemer- 
ism declared Bel us and Annos (Oannes), two names or im- 
personations of their chief deity Abel or Bel, to be " their 
oldest sages." 7 The Italians turned some of their gods into 
men. Thus Janus, whom Scaliger has shown to be the 
Sun, was set down as an ancient king of Italy. Tages 8 
was called the civilizer of the Etruscans. Two kings of 
ancient Persia appear as gods in the preceding (Indo-Arian) 
period. 9 Trita, a deity in the Indo-Arian religion, becomes 
a Hero in the Persian. 10 Abram (Bromius) as a patriarch (?) 
weighs out four hundred shekels of silver current money 
with the merchant, which, natural enough on the part of a 
wandering Arabian in the time of Alexander the Great, 
appears inconsistent with a period of primitive simplicity. 
Isaac (Asac), the Only-begotten Son, is the name of the god 
Sichseus (Mercury) and the Carian god Osogo (Suchos). 
Keb stands for Seb (Saturn). 11 We have " the sons of 
Akkaba and Akouph and Achiba and Akbos (Acub," 
Iacobus) in the Book of Esdras. 12 



1 Movers, 90. 2 Duncker, ii. 489 ; Movers, Phon. Alt. i. 129-139, 212. 

3 Rinck, i. 309 ; Plato, Euthedem. 302, D. 4 Movers, 14; Herodot. vi. 53, 54. 

5 Beloe's Herod, iii. 2*70. 6 Williams, 565, 567. 7 Movers, 92. 

8 Tag, Dagur, Dagon, Tagos. 9 Roth, Sage von Feridun ; D. M. G. ii. 228. 
10 D. M. G. 225. 11 Lepsius, Trans. Berlin Akad. 1851, p. 163 ff. Compare the 
Turkish and Hebrew deity-names Akb-ar, Cheb-ar, Gibb-or, Gabvlriel, CAB-ir. 
12 1 Esdras, v. 30, 31, 38 : also Tischendorf. Vet. Test. Graece, i. p. 587. 



270 



SPIRIT-HISTORY OF MAN. 



The fountain of Ikab (Iacab) shall be upon a land of corn and wine, also 
his heavens shall distil dew ! — Deut. xxxiii. 28. 

Akab, Keb (Iakab) is Iacob or Israel (Saturn), " mourned 
on the threshing floor of At ad" as the Egyptians, Phoeni- 
cians, Syrians and others mourned the Only-begotten Man- 
eros, leoud, Linus, &c, Esau (Aso, Oso in Hebrew) is the 
Phoenician god Ouso (Sanchoniathon's Ous5us). Iacab has 
his " twelve" sons, the twelve Ancestors of the allied tribes 
of the Israelites. Hercules, the Sun, has his " twelve" 
labors and Israel (Hercules) wrestles with Elohim. 1 The 
vowel beginning a name was very commonly omitted as in 
the names Bel, Baalan, Siris, Chon, Malak, Brahm, Surya, 
Keb, Seb, Sabos, Sabi in xlrabia, Sev, &c, for Abel, Apel- 
lon, Osiris, Akan, Amalak, Abraham, Assur (Asar), Akab, 
Asab, Asaph, the Arab god Asaf. Iasaf, Ioseph, has ad- 
ventures in Egypt. 2 Osiris was said to have led a colony 
into Egypt from Aethiopia. 

Primus Assuriorum regnavit Saturnus quern Assurii Deum norninavere 
Saturnura. 

First of the Assyrians reigned Saturn whom the Assyrians named God. 

Servius, ad Aeneid, i. 642. 3 

Generally the reducing the gods to the sphere of hu- 
manity is any thing but uncommon. They are placed at the 
head of the genealogies particularly of the kings and 
princes, from whom in regular succession demi-gods, heroes, 
ordinary mortals descend. As Wodan forms the last mem- 
ber in the genealogical tree of all ancient German royal 
families, so Bel does the same among the Semitic races : 
the Assyrians, Babylonians, Phoenicians, Carthaginians, Ly- 
dians. His royal castle defended by walls was shown in 
Babel, in Phoenicia, and also in the distant West, and the 
Chaldeans preserved his gravestone which Xerxes destroy- 
ed and his body embalmed in oil. Where a divinity was 
chiefly worshipped there it had reigned in the old time as 

1 Movers, 396. 2 Ioseph's body was put in the sarcophagus (aron) which 
is in Hebrew the name of the Ark (aron). — Gen. 1. 26 ; Ex. xxv. 22. 
3 Movers, 185. 



GENESIS AND EXODUS. 



271 



king or queen, Astarte in Byblus or Damascus, and as Dido 
in Carthage. The guardian deities of a city usually passed 
for the builders of it. The Phoenician deities had, in the 
first period of human history, revealed themselves in hu- 
man shape, taught sciences, &C. 1 The tombs of Tuphoios 
(Typhon) and "Divine Hos" (II, El) "the aged leader of 
the people," " descendant of ancient Dardanus," are men- 
tioned. 2 

The neighboring lands boast that the hero Kolon 3 is their founder and all 
bear the name of him in common, being thus named .... bearing the name of 
this very god!— Sophocles, CEdip. Col. 60-65. 

For in the division of the nations of the whole earth, he set a ruler over 
every people; but Israel is the Lord's portion. — Ecclesiasticus, xvii. 17. 

Astarte ruled as guardian divinity of the Phoenicians, 
Demarus of the Arabians, Hadad of the Syrians : the other 
gods also obtain lands and cities as fiefs of Saturn. 4 So 
Jehovah has appointed to the Sun, Moon and Heavenly 
Host, each his land. 5 The land of Israel was the property 
of Jehovah. 6 

Why does Malcham possess Gad? — Jeremiah xlix. 1. 

In the Septuagint, "the division of the nations was made 
according to the number of the angels of God" and not ac- 
cording to the number of the children of Israel, as the pres- 
ent Hebrew text asserts. This reading was adopted by the 
most celebrated fathers of the Church, as Origen, Basil, 
Chrysostom, &c. That this is the genuine reading is 
proved by Dent. iv. 19 : 7 

And lest by chance thou lift thine eyes to heaven, and look upon the Sun, 
and Moon and Stars, all the army of the heavens, and art impelled, and bow- 
down to them and serve them, since Iahoh your Elohi hath divided them to all 
peoples under all heavens. — Version of Schmid. 

1 Movers, 153, 155. 2 Iliad, ii. 785; x. 415; xi. 168, 370; Compare 
Pindar, 01. vi. 70, 71. 3 Geleon, a name of Zeus. Cullane the mountain 
with his name. (?) 4 Compare Sanchoniathon, pp. 34, 38. 

6 Deut. iv. 19 ; Movers, 287. 6 Ps. x. 16 ; Levit. xiv. 34; xxv. 2 ; Numb, 
xiii. 13 ; Judg. xi. 34; Movers, 358. 

1 Preface to Taylor's Proclus ; Deut. xxxii. 8. 



272 



SPIRIT-HISTORY OF MAN". 



Individuals having adopted the deity-names, it became 
in time easier to confound the god with those who anciently 
bore his name. Hence it was natural for the writers of the 
myths to say that the gods were their ancestors (especially 
the sun-god and earth-goddess). Aiakos " the Averter from 
evil," the son of Jupiter and iEgina, was he a real king of 
^Egina, or a sun-god euhemerized? In Asia Minor, Asios, 
the mythic Ancestor of the Asionians, has a name like Sios 
the Lacedemonian name of Zeus. Asios is the grandfather 
of Manes (Omanes the Sun). Manes is the Son of Heaven 
and Earth. 1 

And Iacob swore by the fear of Ids father Isahak ! — Gen. xxxi. 53. 
They joined themselves unto Baal-Peor and ate the sacrifices of the dead. 

Ps. cvi. 28. 

The worship of the manes is connected with the worship 
of the gods. The spirits of the departed were considered 
" lights in heaven" by the American Indians, Persians and 
Hindus. 2 

But if you will, another tale I will briefly tell you well and skilfully, 
and do you ponder it in your mind, that feom the same origin are 
sprung gods and mortal men. First of all, the Immortals holding the 
mansions of Olympus made a golden race of speaking men. They in- 
deed were under Cronus (Saturn) when he ruled in heaven. And as 
gods they were wont to .live with a life void of care, apart from and 
without labors and trouble : nor was wretched old age at all impending, 
but, ever the same in hands and feet, did they delight themselves in fes- 
tivals out of the reach of all ills : and they died as if overcome by sleep ; 
all blessings were theirs ; of its own will the fruitful field would bear them 
fruit, much and ample : and they gladly used to reap the labors of their 
hands in quietness along with many good things, being rich in flocks, and 
dear to the blessed gods. But after that Earth had covered this 
generation they indeed are called Demons, kindly, haunting-earth, 

1 Duncker, Gesch. des Alt. vol. ii. pp. 506, 507 ; Iliad, ii. 461 ; Dionys. Halic. 
1. c. Herodot. iv. 45. 

2 See Allen's India, 22, 361 ; above, p. 3 ; Zeitschrift, der D. M. G. 
ix. 238 ; Spiegel, Vend. Farg. 19 ; Movers, 90, 152, 155 ; De Wette, Bibl. Dogni. 
p. 146; Duncker, ii. 26; Hesiod, Works and Days, 123; Theog. 954-1022. 



GENESIS AND EXODUS. 



273 



guardians of mortal men, who, I ween, watch both the decisions of jus- 
tice and harsh deeds, going to and fro everywhere over the earth hav- 
ing wrapped themselves in mist, givers of riches as they are : and this is 
a kingly function which they have. 1 

The transmigration of men into the circle t of the gods 
belongs in India to the oldest Yedic period. The " Fathers," 
the souls of the ancestors, are ranked like the gods. 2 The 
spirits of the departed were considered gods. 3 

I praise the strong souls of the Pure, that aid all created beings. 

Vendidad, Farg. xix. 

Since they turned their dead men into gods it was just 
as simple for them to turn their gods into dead men or the 
ancestors of the nation. This appears to have been done in 
Genesis to the national satisfaction : but it was also done 
elsewhere as the genealogical trees of the Greeks show 
fully. 

The Greeks had systems of divine patriarchs (gods) like 
the Hebrews. In the genealogical table of Aeolus we find 
first, Zeus or Deucalion, then Hellen, Doras, Xuthos, Aeo- 
lus, Kretheus, Sisyphos, Athamas and Salmoneus. In the 
genealogical tree of Kretheus, are Kretheus, Aeson, Pheres, 
lason-Promachos. In the table of Athamas (Adam) are 
Aeolus, Athamas who has by Nephele Ino and Themisto. 
In the genealogical tree of Melampus we find Kretheus 
Aeson, Pheres, Abas, Oicles, Polupheides (Eos his wife). 
In the table of Bias are first Bias, who had, by his wife Pe- 
ro, Talaos, Perialkes, Aretos . . . Adrastos, &c. In the ta- 
ble of the Orchomenian Minyae are Aeolus, Athamas, Sisu- 
phus, Eteocles, Azeus. The table of Phlegyas (Pel eg) 
gives Phlegyas, Ixion and Dia (the Earth). The tree of 
Elatos gives Elatos (Lot) and Hippia his wife, then Kaineus 
(Cain) and from him Koronos (Kronos). The table of Thes- 
piae gives first Kanake who by Poseidon has Epopeus ; 

1 Hesiod, Works and Days, 108-125 ; Banks ; also ed. Lipsiae. 

2 Wuttke, ii. 391. 3 Zeitschr. der D. M. G. ix. 238. 

18 



274 



SPIRIT-HISTORY OF MAN. 



Aloeus, Amphion, Zethus, Otus, Ephialtes, &c. In the tree 
of Cadmus we find Agenor, Europa, Kadmos, Phoinix, Kilix, 
Minos, Autonoe, Ino, Semele, Agave, Polydoros, Oidipus, 
Aesanios. The list of the mythic kings of Athens, after 
mentioning Kranaos, Kekrops, Deucalion and others, gives 
us Itonos, Tithonus, Adonis, Eupalamos, Ion, Achaios, Do- 
rus, Dsedal-us (Tidal), Ikaros (Kur, Akar), Talos, Aegeus. 
The table of Inachus gives, as the first rulers of Argos, Oke- 
anos (Oceanus) and Tethys his wife, Inachus, Phoroneus, 
Aegialus, Apis, Niobe, Iasos, Io, Sthenelus. The table of 
lo gives first Io, then Epaphus (the bull-god), Libya, Tele- 
gonus, Belus, Agenor, Kadmus, Aiguptos, Danaus. The ta- 
ble of Arkas has first Arkas, then Azan, Apheidas, Elatos 
(Lot) . . . Auge . . . Epoch us (Bacchus). The rulers of 
Sicuon were first Helios (the Sun), Aloeus (El, Luaios), Epo- 
peus. The Elean-Aetolian table gives Zeus, Aethlios (Atal, 
Talos, Tal the Sun), Endymion, Paion (Pan), Epeios (Ap), 
Aetolus. The table of Oeneus has Deukalion, Orestheus, 
Phutios (Phut, Ptah), Oeneus (Ani), Tudeus (Adad, Thoth, 
Tod). We find Tros the Ancestor of Ilos, Assarakos and 
Ganymede. 1 The Trojan table has Zeus, Dardanos, Iasion 
(Sun), Ilos, Assarak-os, Laomedon. From Laomedon came 
Tithonus (the Sun, Titan), Emathion, Memnon. Among the 
Heraclidse is Temen-os. Temen is an Assyrian deity. 

These tables of Grecian genealogies contain the names 
of gods, ancestors, patriarchs or heroes, all mixed up toge- 
ther, as seems to be the case with the Phoenician-Hebrew 
genealogies of the Old Testament ; for these have their 
Adam (Athamas, Atamu) Abel (Abelios, Bel, Hobal), 2 Kin 
(Akan, Chon, Kaineus), Seth (a god), Anos (Enos), Enoch 
(Inachus the Sun), Tubalcain (the gods Tob and Bal-Chon, 

1 Iliad, xx. 236, 239. 

3 The Arabs anciently worshipped Saturn under the name of Hobal. In his 
hands he held seven arrows, symbols of the planets that preside over the seven 
days of the week. — Pococke Specimen, Hist. Arab. p. 9*7, sqq. ed. White, 
quoted by Movers, 263. The image of Abraham (Saturn) held divining arrows 
in its hand. — Movers, 86. 



GENESIS AND EXODUS. 



275 



Vulcan), 1 Iabal (Pales), Iubal (Abal, Baal, Apollo), Iavan 
(Evan— Bacchus), which indicate a mythology which has 
passed away. 8 It is the same with Sanchoniathon's, in 
which gods and the names of philosophical dogmas appear 
as mythic kings, heroes, &c. 
The Persian liturgy says : 

I invoke and praise the Months, lords of purity. 3 

The Babylonians took twelve names of sun-gods and placed 
them together as a sacred number. It is probable that the 
following twelve names are not the oldest but a later system 
more philosophized. The Invisible God, Apason, Taauthe, 
Mourn, Dacha, Dachus, Kissara, Assoros, Anos, Illinos, 
Aos, Belus Minor the Demiurg. 4 This number corresponds 
to the twelve Titans (Suns), to the twelve Great Gods of 
Homer and the Egyptians. Taauthe is the feminine of 
Taaut the Phoenician Mercury (Sun). Aoum, or Mourn, is 
Am the Sun or (doubled) Amam (Mom, Mourn). Dacha 
and Dachus are the masculine and feminine of the sun-god 
Dag (the Day). Assoros is Assur the Sun. Kissara is the 
feminine of Chusorus a sun-god or Demiurg philosophized. 
Anos is the Hebrew Enos, the Egyptian god of the inun- 
dation ISToh (the Hebrew Noah ?). Illinos is the Phoenician 
sun-gocl Elon the " King of the gods." Aos is As, the God 
of Asia and a name of the god Assur in Assyria. Bel the 
Younger is the Demiurgic sun-god, the Creator. 

The Hebrew presents a clearer view of the deities than 
the Babylonian. Thus Adam is the Phoenician Zeus-De- 
marus of Sanchoniathon, the Demarez (Baal-Tamar) whom 
the Sea (Typhon) overcame, according to the Phoenician 
myth, 6 the Hebrew Tamus (Adonis), the Egyptian Ke- 

1 Vulcan appears in the Iliad quite in the character of Tobalcan the smith. 

H. xviii. 409. 

He is the underground Sol, Apollo, Zeus, Tob-alkin or Tuphon, the fire-god 
Dabal-cain. 

2 De Wette, Bibl. Dogm. i. p. 44. » Creuzer, Symb. i. 321, 327. 

4 Movers, 276. 5 Seyffarth, Computationssystem, 119, 120, 128. 



276 



SPIEIT-HISTOEY OF MAN. 



Athom, King of the gods. 1 Eua or Eva is the feminine oi 
Euas, Evi, Evius (Bacchus) ; she is the Mighty Mother 
(Rhea), Ceres. Abel is Abelios the Sun. Kin (Cain) is 
Iachin, Chon, Akan names of Saturn, in Palestine, Asia 
Minor and Egypt. Seth is the god of the Sethites, 2 other- 
wise called Asad, Saad, Aseth, the El-Sadai of Genesis ; in 
Egypt Seth is Moloch. Enos is Anos. Cainan (in Hebrew 
Kenan) is the Phoenician god Chanaan, the Syrian god 
Kanoon (Canaan) who gave his name to the Syrian month 
Kanoon and to the land named after him. 3 Arad, or Iared 
gave his name to Erde the E-arth (Arit-imis) who was his 
bride like Rhodes (Rhodos) the bride of the Sun. Enoch is 
the Phrygian Anakos who foretold the Flood, the Greek In- 
achus, the Sun. Noah's name is spelled by some Hebrew 
scholars Noach, making him agree with this Phrygian Sun- 
ISToah, Annakos. They say that there was a certain Anna- 
kos (Inachus) who lived above three hundred years. And 
an oracle was given that at his death all should be destroy- 
ed. And the Phrygians hearing mourned exceedingly ; 
whence the proverb " the Mourning for Annakos^ applied 
to those who grieve exceedingly. 4 This is the Mourning for 
Adonis. 

And Hanok pleased Elohim three hundred years after he had begotten 
Methuselah. 

That all the days of Hanok might be three hundred and sixty-five years. 
For when Hanok pleased Elohim, he was no more, because Elohim took 
him to himself. 

1 Osburn, Monument. Hist. Egypt, ii. 271 ; i. 340. 2 Movers, 10*7. 

8 Judges, xi. 24; Amos, i. 14; Jer. 49, 3 ; 48, 7 ; Movers, 358; Kenrick, 
i. 277 ; Lepsius Einleit. 144. Compare Tamuz a Syro-Macedonian month- 
name with Thamus, a name of Amon and Thammuz, who is Adonis; Tobi, an 
Egyptian month-name, and the land of the god Tob with the compound He- 
brew name Tob-Adon-Iaho (three deity-names in one word). The first of 
Kanoon and second of Kanoon are two Syro-Macedonian months mentioned 
next after Teshreen (November). 

4 Stephanus Byzant. i. 217, 218. "And he was not; for Elohim took 
him," seems to refer to the Mourning for Annakos who suddenly disappeared. 
It is the death of Hadad, or Inachus, the Nature-god. 



GENESIS AND EXODUS. 



277 



Inac, celebrated citizen of the land Inachia, 
Priest ; and the dreadful orgies of the goddess patroness of cities 
Which discourse of God after the mystic custom he 
Contrived in his meditations. — Nonnus, iii. 261. 

Methuselah contains three deity-names. Muth (Pluto), 
Maut (Isis), Usel the Etruscan Sol (the Sun) and Ah (Ian) 
the Hebrew deity-name : or, differently compounded, we 
have Muth (Bacchus Amadios), Usel ah (" As," the Baby- 
lonian Aos, and Elah (Allah) another name of the Hebrew 
God Eloah). Lam-ach or Lamech would correspond with 
the Babylonian ITlom, the First-born, whence " lumen" and 
illuminate were derived. Ak or Ach is the Arab god 
Iauk, the name of Apollo, Agu-ieus, and the German god 
Ukko, the name of Adonis, Gauas, and of Bacchus, Gues. 
If we count these Hebrew patriarchs we find just eleven 
names. Nah, the last of the list, makes the twelfth ! Nah 
is the Egyptian Null, or Noh, the god of the annual Inun- 
dation of the Nile, or, if written Nach, it is Anak, Anakos 
the Phrygian Noah (the Sun), Osiris. 

Said Iahoh Zebaoth Elohi of Israel : Behold I punish Amon of Na and 
Pharoh and Misraim. — Jeremiah, xlvi. 25. 

The Greeks turned their sun-gods Ion (Ianus), Aeolus 
(Ael), Xuthus (Seth), Ach-aeus (Ak), Hell en (Elon), Iber 
(Abar), Dorus (Adar, Thor) into chieftains, Ancestors, or 
patriarchs of the tribe. The Aeolians were the children of 
Aeolus, the Ionians of Ion or Ianus. 1 The Babylonians 
turned ten of their gods into kings who reigned before the 
Flood. In the reign of Xisuthrus the tenth king of Babylon 
the Deluge occurred. In the Bible, Noah is the tenth of 
the Patriarchs (leaving out Cain and Abel) and in his time 
the Flood occurred. Here is a sufficient coincidence to 
show that one idea ruled in both accounts. If with 
the philosophical notion of the existence of a River in 
heaven, the Great Waters issuing from the sun, we connect 

1 See Gerhard, Berlin Akad. 1853. 



278 



SPIRIT-HISTORY OF MAX. 



the well-known tendency of the Babylonians and Egyptians 
to carry back their annals far beyond the truth and to 
claim ages under the reign of the gods themselves, we see 
a reason why the Flood would be a valuable point of de- 
parture for the partisans of a fabulous antiquity among the 
ancients. 

They tell that the might of waters had overwhelmed black earth, but that 
by the arts of Zan the sea suddenly received an ebb ! 

Pindar, Olymp. Ode, ix. 

Jehovah in Genesis takes the place of Saturn in the Baby- 
lonian Flood story. 1 Zeus is the same as Saturn, for he rules 
over the empire of Saturn'. Kronos being a foreign god, 
the Greeks connected Zeus with him by calling him the 
son of Kronos. 2 Homer's Zeus agrees with Genesis ix. 16, 
17 ; xi. 5. 

Rainbows which the son of Saturn has fixed in a cloud, a sign to articulate- 
speaking men. — Iliad, xi. 27. 

Zeus extends a purple rainbow to mortals to be a signal. — Iliad, xvii. 

I will set my bow in the cloud to be a sign of a covenant between me and 
Earth.— Gen. ix. 13, 14. 

The Egyptian accounts differ ; but some of them state 
that the twelve Great Gods reigned down to the time of the 
Flood. The Babylonians said that ten kings reigned down 
to the Flood. The Hebrews counted ten Patriarchs from 
Adam to K"oah leaving out Kin and Abel. Thus to corre- 
spond with the ten Babylonian kings, they gave Adam, 
Seth, Anos, Kenan, M-ahal-aleel, Iarecl, Anok, Methus- 
elah, Lam-ech, K"oah. If Kin and Abel had been admitted 
into this list, we should have twelve, agreeing in number 
with the twelve Great Gods of the Babylonians, Egyptians, 
Phoenicians, Hebrews, Greeks, Boruans, Persians, &c. The 
names differ of course. Osiris is killed by his brother 
Typhon while Kin (Iachin) kills Abel (Bel). 

1 Movers, 261. 2 Kinck, i. 39. 



GENESIS AND EXODUS. 



279 



The Italian deity Apell-6n, the Greek Apoll-on, the 
Cretan sun-god Abeli-os, the Pamphylian sun-god Bdbeli-Q% 
was called Bel and Babel (Adonis-El) in Babul-6n. The 
terminations os and on are two different forms of the de- 
clension of nouns. The Hebrew author of Genesis has, by 
punning on the name of the sun-city of ancient learning, 
derived the idea of babel, " confusion " of tongues. The 
crowd of strangers that resorted to it from all parts of Asia 
would suggest such an idea, if the name did not. 1 

But when the Tower fell and tongues of men 

"With various languages were perverted, for all 

The earth was filled with men kings sharing (it), 

Then indeed was the Tenth Generation of speaking men 

After the Flood came upon the Former men. 

And Kronos was King, and Titan and Iapetus ; 

The bravest children of Earth and Heaven men called 

Them, giving the name of Gaia and Ouranos 

Because (these) were the most eminent of speaking men. 

Sibylline Books, Gallaeus, p. 343-345. 

The tenth chapter of Genesis says that the immediate 
descendants of Noah spoke different tongues, " every one 
after his tongue." 3 The eleventh chapter says : 

And the whole earth was of one language ! 

Polyhistor remarks : "The Gigantic inhabitants of Babylon 
were destroyed by the gods for their impiety; except that 
one of them, Belus, escaped destruction, resided at Babylon 
and erected and lived in a tower that bore his name." 3 
This is the great temple of Belus at Babylon. 

The Persians held that, at the End, when Ahriman is 
overcome, " the earth will be even and regular, and there 
will be one state and one language and one mode of life 

1 The Scythian chief god Papaios (and Paphia), the Egyptian god Apop, 
the Greek Popoi (gods), the Jewish Abib (Abab), the name of Adonis, Abob- 
(as), would, compounded with El, Bel, or Bol, give Babul or Babel the Sun; 
compounded with Elon the deity-name, it would furnish Bab-elon. There lhoh 
confounded the lip of all earth. 2 Gen. x. 5. 3 Eusebius, Praep. Ev. ix. 18. 



280 



SPIRIT-HISTORY OF MAN. 



among happy men who will speak alike." This refers to 
the Messiah's kingdom and the resurrection of the dead. 1 
God creates the world in six periods according to the Per- 
sians, in six days according to the Hebrews. The Hindus, 
Plato, the Hebrews and others agreed that after the work 
of creation was over, the Deity changed the time of energy 
for the state of repose ; he rested on the day of Saturn, 
Saturday. 

In the Beginning also, when the proud Giants perished, the hope of the 
world (Nah) governed by thy hand escaping on a boat, . . . 

Wisdom of Solomon, xiv. 6. 

Noah is said to have had Three Sons, Shem (Baal-Semes 
the Sun), Ham (Am, Amous, Iamus, lorn the Sun) and Iapet 
(Apat, Phut the Egyptian god Ptah the Supreme Deity). 
These are Saturn, Jupiter-Sol and Mars-Hercules. 2 Ac- 
cording to Sanchoniathon, Kronos (Saturn) had Three 
Children, Kronos named lite his father, Zeus-Bel and 
Apollo. 3 The Sibyl wrote : 

Kal f}a.alAev(T6 Kpovos Kal Tirav 'laireToaTe. 
And Kronos ruled and Titan and Iapetus. 

Gallaeus, 344 ; Williams, 274. 

These are Belitan, Zeus-Bel and Baal-Chom or Apollo 
Chomaeus. 4 Chom (Xov/j) is Satan, Apollo Chomaeus and 
" Baal of the heat." Chom was Hercules in Egypt, that 
is, the Baal-Chom of the Babylonians. 6 Sanchoniathon, 
who gives us Phoenician antiquities, says : " From the race 
of Aion and Firstborn were born mortal children who had 
the names Light, Fire, Flame" (Phos, Pur, Phlox) 6 the 
Sons of Cronos (Saturn), whereas they are the three mani- 
festations of the Sun. 7 Sanchoniathon gave as his authority 
the Jewish priest Ierombaal who was priest of the Hebrew 



1 Plutarch, de Iside, et Os. xlvii. ; Duncker, ii. 387. 2 Movers, 186, 188. 
3 Sanchoniathon, p. 16. 4 Movers, 189. 

5 Ibid. 291, 188. 6 Sanchon. A. iii. 7 See above, p 191. 



GENESIS AND EXODUS. 



281 



god Ieuo. 1 Pherecydes the Syrian also held that Saturn 
generated from himself Fire, Spirit and Water, representing 
the three-fold nature of the Intelligible. 2 In the Chaldean 
Oracles, and on the seal in Dr. Abbot's Egyptian museum, 
the trinity is Light, Fire, Flame. Bel-Saturn, Jupiter-Bel 
and Baal-Chom are the Chaldean trinity. 3 Saturn, Jupiter- 
Sol and Mars (the Devil) are the Babylonian and Phoeni- 
cian trinity. 4 

The triad, Jove, Pluto and Neptune, are parts or sons of 
Saturn. For the Sun is both water-god and god of the two 
regions heaven and hell, like Osiris and Hapi who appear 
in the three characters. In the same way, Ak (Iacch-os) is 
sun-god (Ag-uieus), hell-god (Eacns) and Water (Aqua). 
Agni is sun-god, water-god and death-god (Yama) in the 
Yedas. The three-fold conception of the male Nature-god 
as the Creator, Preserver and Destroyer agrees with the 
Triune character of Baal as Year-sun. As Adon-is, he is 
the Spring-sun, as Mars or Baal-Chamman, he is the de- 
stining Summer-sun ; as Saturn or Baal-Chewan he is 
Winter-sun. So he is Morning, Midday and Evening Sun. 
The Babylonian Bel was regarded in the Triune aspect of 
Belitan, Zeus Belus (the Mediator) and Baal-Chom who is 
Apollo Chomaeus. This was the Triune aspect of the 
" Highest God" who is according to Berosus either El, Bel, 
Belitan, Mithra, or Zervana, and has the name irarrjp " the 
Father." 

For from this Triad, in the bosoms, are all things governed. 

Chaldean Oracles. 

For from this Triad the Father has mingled every spirit. 

Lydus, 1. c. p. 20. 5 

The Chaldean sun-ov>d Mithra is called " Triple." Bel the 
Younger contains in himself the already developed ideas of 



1 Movers, 128; Sanchoniathon, preface. 2 Damascius ; Cory, 321. 
3 Movers, 263. 4 Ibid. 186, 189. 5 Ibid. 189. 



282 



SPIEIT-HISTOEY OF MAN. 



Baal-Saturnus (the Good) and Baal-Moloch (the Devil de- 
ity), and is Nature-god besides. 1 

The Egyptians arranged their deities in triads contain- 
ing the Father, the Mother (the Spirit and Matter) and the 
Son, " the World" which proceeds from the Two Principles ; 
Osiris, Isis and Horns (Light) the Soul of the World, the 
Son, the Only-begotten. In the same way Plato gives us 
Thought, "the Father," Primitive Matter the Mother, and 
Kosmos the Son the issue of the Two Principles. This 
Kosmos is the ensouled World. The Soul of the World is a 
third subordinate nature partaking both of Spirit and 
Matter. 

But the Better and ''Diviner Nature" is composed of three things, 
The Intelligible and Matter and That which is composed of both, namely, 
the World (the god Kosmos). — Plutarch, de Iside, lvi. 

Therefore before the heaven was made, there existed Idea and Matter 
and God the Demiurgus of " the Better." He made the world out of 
u matter," Perfect, Only-begotten, with a Soul and Intellect; and con- 
stituted it a god. — Pythagorean Fragment. 2 

In Egypt we find the Trinity Ammon-Ra the Creator, 
Osiris-Ra the Giver of fruits, Horus-Ra the Giver of light ; 
— Summer, Autumn and Spring Sun. 8 Uhlemann informs 
us that the Creator appears as a trinity, the three Kamephi, 
which, he says, are the three chief divisions of the Zodiac, 
the three parts of Egypt, &c, &c. 4 He says : On account 
of the different workings of the Sun in the three Egyptian 
seasons of the year, this deity appears in three forms as 
Ammon-Ea, Osiris-Ra and Horus-Ra. 6 According to one 
of the Egyptian legends, however, Osiris is born first, next 
the Elder Horns, then Typhon 6 (the Devil, Apollo Chomaeus, 
Iapet or Phut, Ptah the fire-god), which agrees with the 
Babylonian trinity of Baal, Zeus-Bel and Mars (Chom), and 
with the Edessa triad, Sol, Monimus and Asis (the Devil in 



1 Movers, 189, 321. 2 Cory, 303. 3 Uhlemann, Thoth, 33. 

* Thoth, 21. 5 Uhlemann, Handbuch, part 2d, p. 168. 6 Kenrick, i. 343. 



GENESIS AND EXODUS. 



233 



Persia). The Egyptian Pimander says : " I deliver the im- 
pious to the avenging Demon who loves the guilty and 
punishes them with fire." 1 In the New Testament we have 
the Father, Spirit and Son. 

The notion of a " triad of gods " is unauthorized by the 
Bik and Sama Yedas. Yishnu was a god of the Ganges- 
dwellers who was the impersonation of the beneficent influ- 
ences of Nature. Qiva was regarded in the valleys of the 
Himalaya and the southern part of the Deccan as the unre- 
strained mighty Power of Nature producing new life out 
of destruction. Soon after Buddha first succeeded in his 
teachings the Brahmans found themselves unable to contest 
the three at once. They therefore adopted first Yishnu 
(the Life in Nature) and ascribed to Brahma only the attri- 
bute of creation, to Yishnu the preservation of the world. 
Later they adopted also Qiva, the Destroyer. Thus the 
Brahman trinity (Brahma, Yishnu and Qiva) was completed. 
The fuller development of this Hindu trinity-doctrine be- 
longs to a period later than the Epic poems, that is, later 
than the second century of our era. 2 

Sanchoniathon gives us a specimen very much resembling 
the trinity in Genesis x. 

" There were born to Saturn (Noah) in Peraea, three sons, Kronos of the 
same name with his father, Zeus-Belus and Apollon." — Sanchon. Book I. vi. 

Shem (the Sun), Iaphet (Phut, Aphthas, Pthah, lapetos the 
Greek Titan, Zeus-Bel) and Cham (Apollo Chomaeus, Baal 
fervoris, Phut, Puthios, the Hot Deity), in the Bible, are 
only another version of the Phoenician fable in Sanchonia- 
thon. 3 

Among the immediate offspring of these gods several 
names of deities are at once recognized. Madai and la van 
(Evan) are names of Bacchus, Tubal is the Egyptian Tob a 



1 Champollion, Egypte, Univ. pitt. 142. 2 Duncker, ii. 215. 

3 See Movers, 265, 360, et passim. 



284: 



SPIRIT-HISTORY OF MAN. 



name of El, Adoni, lah, &C. 1 Among the sons of Cham, 
Misraim, Phut (Ptah) and Canaan are gods of the Phoeni- 
cians and Egyptians, and the kingdoms Babel, Arach 
and Accad are named with names of the Sun. Elam, 
Shem, Lud, Aram, Uz, Hul, Abar or Eber, Assur, Obal, 
Ophir and Iobab are all deity-names. Uzal is Asal or Sol 
the Sun. The principles which lie at the foundation of the 
tenth chapter of Genesis are the naming of countries after 
the gods of the nations and the assumption that the gods 
had been men ! 



1 Gen. x. 2. 



CHAPTER X. 



THE GARDEN. 

A bower like the garden of youth, a bed of roses bathed in the waters of 
life ! A Persian Fable. 

Est ager, indigenae Taraaseura nomine dicunt 

medio nitet arbor in arvo. — Ovid, Met. x. 

There was God and Matter, Light and Darkness, Good and Evil, in all things 
opposed to one another from the Beginning. — Mani, on the Mysteries. 

Two females attend the Hindu god Varuna in Hades. 1 
Osiris appears in the under-world attended by two females 
Isis and Nephthys. Isis is his goddess corresponding to 
Ceres. Nephthys would seem to be the Infernal Isis the 
wife of Typhon the ruler in hell. Osiris had his evil side 
which is Typhon, the Pluto of the infernal regions. 2 Ceres 
and Proserpine would correspond to the two goddesses of 
Yaruna and Osiris. Osiris is Dionysus and Pluto. 3 To 
Ptah also and to Athom the office of presiding in Amenthe 
was occasionally attributed. 4 Hel, the Sun, becomes Hell, 
Pluto. Ansel the Sun, Sel, Sol, becomes Sheol (Hades), 
larbas (Apollo), Baal-Iarob, Arab, gives the names Ereb-us 
to hell, Orpheus to Pluto (?) and Eephaim to the manes, 
lacchos, Aiakos, Aguieus (Iauk, ITkko) is Eacus in hell. 

Aeacus is his father who laws to " the Silent" (shades) there 
Gives, where a heavy rock urges Sisyphus Aeolides ! 
The Supreme acknowledges Aeacus, and Jupiter 
Confesses that the offspring is his own. — Ovid, Met. xiii. 



1 Zeitschr. der D. M. G. ix. 243. 2 Kenrick, i. 356, 343. 
8 Kenrick, i. 334, 340. 4 Ibid. 340. 



286 



SPIRIT-HISTORY OF MAN". 



Amanns, the Sim, is Minos (Manu) a judge in Hades. 
Mentu is the Sun, Mantus and Bha^-amantkus forms of 
Pluto. 1 Xamolxis tke sun-god, tke Deity of tke Getae, was 
also god of tke dead. At tke five-year festivals a man was 
offered to kim in sacrifice. 2 Herodotus says tke only deity 
of tke Massagetae was tke Sun, to whom tkey offered horses 
as did the Persians and Hindus. 3 Varuna the Hindu Sa- 
turn is the yellow old man in hell. He sits on a throne on 
all four sides of which passages open to the hells. In Egypt 
Osiris judges the dead in the under-world. Atus or Attes, 
Tins, Deus, Ad, is Dis (Pluto). Adonis is Aidoneus (Hades). 
Baladan, Belitan (Baal) is Pluton. In Hindustan, Yama 
the sun-god, "son of the Sun" and brother of Manu, is 
Ruler of the dead. 4 The Mexican Sun (Tonatiuh) con- 
ducted to heaven the souls of those who died in war. 5 Mer- 
cury, the Arcadian sun-god, conducted to the shades the 
souls of suitors. Summanus (Esmun the starry Heaven) is 
both Jupiter and Pluto. 6 JSTebo is Mercury (Sol) ; Anubis 
is the nether Mercury. 7 

According to the Egyptian doctrine, the Sun at the fifth 
hour visited the Elysian fields. 8 Horus and Thoth (sun-gods) 
weigh the souls in hell. Phre-Atmou is the Celestial Sun 
(like Tammuz). Atmou (Adam) weighs the souls in the 
under- world before their transmigration takes place. 9 

For Iahoh weighs the spirits ! — Proverbs, xvi. 2. 

Mine is the government, men and women of Egypt ! Mine, the Most Holy, 
Author of the services before the Most Holy in the temples of both Egypts 

1 Arad-Amantus, Erd-Amantus. 2 Mill, Hist. British India, i. 211; 

Herodot. chap. iv. § xciv. ; Beloe, vol. ii. p. 393. 3 Kuhn, Zeitschr. for 

1853, p. 183; Beloe's Herodot. i. 183. 4 Kuhn, Zeitschr. iv. 101, 123. 

5 Lord Kingsborough, vi. 205 ; Mexique, 25. 6 Gerhard, Gotth. der 

Etrusker, Trans. Berlin Akad. ; Eschenburg, Manual, 416. 

7 Anob is the Sun. Anub-is was by some thought to be Saturn. — Plutarch, 
de Iside, xliv. He is a god of the souls in Hades. Compare Anob, 1 Chron. 
iv. 8, Noph, a land, and "Nob the city of the priests" of Neb, Anubis. — 
1 Sam. xxii. 19. 

8 Champollion, Egypte, 131. 9 Ibid. 



THE GARDEN. 



287 



(upper and lower), the Measurer and the Weigher of sins ; the Most Holy 
who condemns the sinners, who has made the magnificence of the Sun, the 
prince of the earth ! Mine, the Judge and Weigher of evil deeds, the Most 
Holy, the Condemner of the wicked, the Creator of the germs that grow on 
the surface of the earth. — Book of the Dead. 1 

Plato taught that the soul of man is derived by emana- 
tion from God through the intervention of the Soul of the 
World which was itself debased by some material admix- 
ture. 9 A philosophical myth in Plato says that the gods 
formed man and other animals of clay and fire within the 
earth and then committed to Prometheus and his brother 
the task of distributing powers and qualities to them. 3 

The Word of Iahoh who forms the spirit of Adam (man) in the midst of 
him! — Zachariah, xii. 1. 

And Alahim (the gods) said, Let us make Adam (man) in our image. 

Gen. i. 26. 

All the trees of Adan (Adn, Adonis) in the garden of the Alahim (gods) 
envied him ! — Ezekiel, xxxi. 9. 

Burning incense to Bal and departing after other Alahim (gods). 

Jeremiah, vii. 9. 

Therefore Alohim created iZAdam (the man) in his own image in the like- 
ness of Elohim (the gods) he created him, male and female he created them. 

Gen. i. 27. 

In the second chapter of Genesis a different account is 
given ; for Iahoh Elohim (Alhim) creates Eve from the rib 
of Adam. 

And Iahoh Elohim madeiZAdam (the man) of the dust of the ground and 
breathed into his nostrils the Breath of lives : and ZfAdam was made into a 
living soul. 

Male and female created he them and blessed them and CALLED THEIR 
NAME ADAM. — Gen. v. 2. 

Adam is the Sun (the Ancestor of men) the Soul of the 
world, the Life and Breath of all. All souls emanate from 
their Father the Sun. " The same ' Spirit' which is in the 
sun rests also in the heart." 4 Bacchus is the Sun (Baga) 

1 Seyffarth, Theol. Schr. 5. 2 Anthon, Class. Diet. Plato. 

3 Anthon, Class. Diet. Prometheus. 4 Wuttke, ii. 312. 



288 



SPIRIT-HISTOEY OF MAN. 



boM is " man," in Egyptian. 1 Adam is the German words 
Odem and Athem meaning " breath ;" Adam is the Hindu 
Atman, the Sun as the Soul of the universe, the " Charming 
Atumnios" (Dominus) of Nonnus. Adam therefore means 
the Breath of Life (Prana) and those in whom is the Breath 
of Life, mankind ; or, it may be used for Bacchus himself 
euhemerized into a man. Adam means Life, that Life 
which is in the Hood of the sun-born race. 

For the Life of the flesh is in the blood. — Levit. xvii. 11. 

Adam means blood in Chaldee. 2 Yitality was supposed 
to be in the breath, the Spirit and the blood. 3 Philo says 
Adam is " the mind," and he translates the name of the city 
On (Ani the Sun) " the mind." 4 He quotes Genesis, ix. 4, 
" You shall not eat the flesh in the blood of the soul." 6 

But the flesh thereof with the life thereof (which is) the blood thereof, 
shall ye not eat. 

Your blood of your lives will I require. — Gen. ix. 4, 5. 

The voice op the blood of thy brother calls to me. — Gen. iv. 10. 

Philo says : The faculty which is common to us with the 
irrational animals has blood for its essence. And it, having 
flowed from the Fountain of the Reason, is Spirit. . . And 
the soul of man he (Moses) names the Spirit. 6 But the 
Spirit of God is spoken of in one manner as being Air 
(Breath) flowing upon the earth. 7 In real truth the Breath 
is the essence of the soul, but it has not any place of itself 
independently of the blood, but it resembles and is com- 
bined with blood. 8 

Only be sure that thou eat not the blood : for the blood is the life ; and 
thou mayest not eat the life with the flesh. — Deut. xii. 23. 

1 Seyffarth, Grammar Aegypt. App. p. 7 5. 

2 Schindler's Penteglott, Art. Adam. 3 Philo, Quod Deterius, xxii. 

4 Philo, Who is Heir, xi. ; De Somniis, xiv. 5 Philo, Pragm. ed. Yonge, 
vol. iv. p. 268. See Lucretius de Rerum Nat. iii. 43, 35, 36. 
6 Philo, The Worse, &c. xxii. 7 Philo, On Giants, § v. 

8 Ibid. Fragm. Yonge, iv. 269 ; Psalm xxx. 9. 



THE GARDEN. 



289 



Only thou shalt not eat the blood thereof: thou shalt pour it on the ground 
as water. — Deut. xv. 23. 

And the blood of thy sacrifices shall be poured out upon the altar of Iahoh 
thy Alohi. — Deut. xii. 21. 

To the God of Life the Central American races offered the 
heart of human victims as the symbol of life : the Hebrews 
and Egyptians offered the blood. The ancients con- 
sidered the heart the seat of life. 1 Bel orders one of the 
gods to cut off his own head to make men of the blood. 2 

He called the whole race " Man.' ; And the soul of man he names 
the " spirit," meaning by the term " Man" not the compound being 
(body and soul), as I said before, but that godlike creation by lohich we 
reason. — Philo Judaeus. 3 

The Mind which is in us, and let it be called Adam, meeting with 
the outward sense according to which all living creatures appear to 
exist (and that is called Eve), having conceived a desire for connection is 
associated with this outward sense. — Philo, Cain and his Birth, xvii. 

But Man made according to the image of God was an " idea," or a 
genus, or a seal perceptible only by the intellect, incorporeal, neither male 
nor female, imperishable by nature. — Philo, On the Creation, xlvi. 

The Intelligence, Father of all, who is the Life and the 
Light, has procreated man like to itself, and received him 
as his son ; for he was beautiful and the portrait of his 
Father. God, pleased in his own image, conceded to man 
the power of using his work. But man, having seen in his 
Father the Creator of all things, wished also to create : and 
he precipitated himself from the contemplation of his Father 
into the sphere of generation. . . . man was then a superior 
harmony, and for having wished to penetrate it he is fallen 
into slavery. 4 

The showers perish when Father Aether them 

Precipitated into the bosom of Mother Terra. 

But shiniug fruits arise. . . . Lucretius, i. 251, ff. 

1 K. 0. Muller, Hist. Greek Lit. 237 ; Mexique, plate 12. 
2 Munter,Bab. 41, 42. 3 On the Creation of the World, xxiv. ; The Worse 
against the Better, xxiii. 4 Pimander Dialogue, Champollion, Egypte, 142. 

19 



290 



SPIEIT-HISTOKY OF 



We all spring from a celestial seed 

To all he is the same Father from whom when bountiful 

Mother Terra 
Receives the liquid drops of the vapors, 
Conceiving, she bears shining fruits and pleasant trees 
And the human race and bears all breeds of animals. . . 
"Wherefore deservedly she has obtained the name Mother. 

Lucretius, ii. 990, ff. 

Athamas, Adam, was the hnsband of Ino (the Moon), 
the Anna Perenna who is Ceres and Luna. 1 

And Hadam had called the name of his wife Hoh because she was about 
to be mother of every living (Hi, Hai). — Gen. iii. 20. 

Ahoh is Bacchus, " Hoh " is Eve ; or " Unas " (Hoas) is 
Bacchus and Hoah is Eve or Ceres. The Septuagint calls 
Eve Eua and Zoe (Life) ; the Sibylline Books call her Eua. 
Etjas is the name of Bacchns. 2 Bacchus and Ceres are 
Heaven and Earth. When united into one Being, Kos- 
mos, they form the hermaphrodite Adam of the Kabbalists. 3 
In Egypt, Athom, Atumu, Atmn, Tmo, Trim, is the sun- 
deity. Adanrus is Thamns (Anion) and Thammnz, the 
Hebrew name of Adonis in the Mysteries. 4 Damia is Isis. 
As, the Sun, and Hes (Isis), Aos, Euas (Bacchus) and Eua 
(Ceres), Evius (Dionysus) and Eva (Demeter), Gauas 
(Adonis) 5 and Gaia (Earth), are the Adam and Eve euhem- 
erized into mortals who dwelt in Edem or Eden ; they are 
the Adonis-Osiris-Kronos and Yenus of the sacred Mysteries. 
The Homeric Hymn calls Earth "Mother of all" and 
Aeschylus calls Venus " Original Mother of our race." 
" Armaiti, the spirit of the earth, the Earth-goddess, is the 
daughter of Ahura-mazda, called Cpenta (holy), Ddmis 
(creative)" 6 

Four Oannes (or Suns) appeared in four different periods 
according to the Babylonian belief. 7 The Mexicans believ- 

1 Ovid, Fasti, iii. 656, ff. 2 Movers, 548, ff. 3 Ibid. 544. 
4 Ezekiel, viii. 14. 5 Movers, 199. 6 Haug, in der Zeitschr. der 

D. M. G. viii. 110. 7 J. Muller, 515 ; Creuzer, Symb. ii. 68, ff. 



THE GARDEN. 



291 



ed that there had been four ages, those of Earth, Fire, 
Wind and Water, and that they lived in the age of the fifth 
Sun. 1 The Hindus and Persians have four ages, the Tibet- 
ans and Hesiod five. The Orphic theologists hesitate be- 
tween four and six world-ages. The Greeks, Romans and 
others believed that the world had .passed through three 
periods, the Golden, Silver, Brazen, and was then in the 
Iron age. It was a continual fall of man from Paradise to 
a state of human suffering. The Hindus at first held three 
periods, the first that of Perfection, the second the Wan- 
ing, the third Darkness. The first period is usually divided 
into two, the first of which is an ideal state ; so that there 
are four Yuga. The last, the Kaliyuga, began 3102 before 
Christ. 2 Among the Egyptians the ages vanish alternately, 
by floods and fire ; among the Hindus, by floods alone. 
According to the Orphic philosophers, Heraclitus and the 
Stoics, this present age or world will be destroyed by fire. 3 
In the Golden a«;e Saturn ruled. 

Primus Assuriorum regnavit Saturnus quem Assurii Deum nominavere 
Saturnum. — Servius ad Aeneid, i. 642 ; Movers, 1S5. 

The Garden of Eden was a most ancient idea common 
to the Persians and Arabs. The Arab tribe Ad deduced 
their origin from Ad 4 the son of Aus, or Uz, 5 the son of 
Aram, the son of Shem, the son of iN"oah. Ad had two 
sons Sheddad andSheddid. Shecldid dying first, his brother 
became sole monarch, and having built a sumptuous palace 
made a delightful garden in the deserts of Aden 6 in imitation 
of the Celestial Paradise. 7 This Aden is Eden ; the Hebrew 
A standing for both a and e. 8 The Eden story in the Bible 
is probably another form of the Arabian legend and the 
Persian story of Jima's Paradise in the golden age of man- 

1 J. Miiller, 512. 2 Wuttke, ii. 416. 3 J. Muller, 511. 

4 The Sun, At, Attys. 5 " As." All these are names of the Sun or Saturn. 

6 Adan is the Assyrian sun-god. 7 Universal Hist, xviii. 370. 

8 Rodiger's Gesenms, Gram. 81, 37, 38. 



292 



SPIRIT-HISTORY OF MA.N. 



kind. Philo asks, " What is trie river which proceeded out 
of Adin" and " Why in Adin or Eden is God said to have 
planted the paradise towards the East." 1 

And God planted a paradise in Edem. — Septuagint. 

And a Kiver issues from Edem to irrigate the garden. — Gen. ii. 

In Egypt we find the Celestial City of God, Tantatho 2 a 
City of the Skies. It is not unlikely that the idea of 
Saturn's palace in heaven was connected with some notions 
of the Celestial Paradise which served the Hebrew priest and 
poet as a basis for the conception of an aboriginal earthly Gar- 
den of God. In Persia we find Garon-mana the dwelling of 
Ahura-mazda, the seven archangels and the other pure ones. 3 
We find among the Persians the story of Jima's Para- 
dise. Jima is an old name of the sun-god and Saturn. 
Saturn's was the Golden Age of mankind. So was the Per- 
sian Jima's. There was during his reign neither cold nor 
extreme heat nor old age nor death nor envy produced 
through the evil spirits. Food was abundant and the 
streams did not dry up . . . And Jima the famed in Airi- 
ana Yaedja held a meeting of the best men ; to this the Cre- 
ator Ahura-mazda came attended by the Celestials most 
worthy of devotion and said to Jima : Thou shalt pro- 
tect creatures with life from the evils of winter, &c. 
Therefore make a garden with four corners for a dwelling 
to men and women the greatest, best and most beautiful on 
earth, for cows provided with milk ; there bring the seeds 
of all kinds of cattle the greatest, best and finest on earth, 
let the birds dwell there, collect there the waters to the 
greatness of a hathra (10,000 paces), there bring the seeds 
of all sorts of trees the most beautiful and fragrant upon 
earth, there bring the seeds of all viands which are the 
sweetest and most fragrant on this earth. Do all this by 
pairs and so that they will not come to an end. 

1 Philo, Quaest. et Solut. 7, 12. 2 Seyffarth, Theolog. Schr. p. 4. 

3 Vendidad, xix. 121. 



THE GARDEN. 



293 



And Jima made the garden and erected dwellings there- 
in, stories, halls, courts and enclosures, and brought there 
the germs of the finest, largest and best men and women, 
and the seeds of all kinds of cattle and the seeds of all trees 
and viands : there was neither altercation nor displeasure, 
hostility or enmity, no beggar and no complaint, no poverty 
and no sickness, no form great beyond measure, no mon- 
strous teeth and no other evil of the fiend (Ahriman) in the 
body of man in the gold-colored everlasting spot where 
food is inexhaustible. These men led the finest life in the 
garden that Jima had made, they held a year but as a day, 
and every forty years from every pair was a pair produced 
a male and a female child ; the same happened of every 
kind of animals. After Yivanghvat, Athwja was the 
second of mortals who pressed out the sap of the Soma 
plant and brought it an offering to the gods. Therefore a 
son Thraetona was born to him, the offspring of a noble 
race in the district Varena. The Evil one had created the 
Serpent Dahak the destroyer with three heads, three mouths, 
six eyes and a thousand powers, a horrible Demon to an- 
nihilate the purity in the existing world, a sinful being to 
lay waste the world. 1 

Inclra's heaven contains his palaces of gold ornamented 
with precious stones ; it is embellished with fresh fountains, 
grottoes, gardens always in flowers, perfumed by the ex- 
halations of a celestial THEE that grows in the certre and 
fills the whole with its aromatic odors. 2 

Men gathered acorns fallen from the wide-spreading tree of Jove. 

Ovid, Bohn i. p. 10 ; See Rinck, i. 326. 
The Tree of the lives (HaHiim, or HaChiim), in the midst of the garden. 

Gen. ii. 9. 

And he went to the harmonious nymphs and the Hesperian retreat, in 
order to pluck with his hand the golden fruit from the apple-bearing boughs, 
having slain the swarthy-backed Dragon, who, wreathing his vast orbs around 
[the tree] kept guard. — Euripides, Hercules Furens, 395. 



1 Duncker, ii. 302 ; see Weber, Ind. Stud, iii. 438. 3 Inde, 196. 



294: SPIRIT-HISTORY OF MAN. 

Jupiter disguised as a dragon obtains the favors of Pro- 
serpine. 1 

The garden of the Hesperides was the garden of the 
gods. Hercules killed the Dragon which guarded it and 
plucked the fruit; but Minerva carries it back again. 2 

And Ceto, mingling in love with Phorcys, brought forth as youngest-born 
a terrible Serpent, which in hiding-places of dark earth guards all golden apples. 

Hesiod, Theog. 333. 
The Dragon whom Chthonios Echion (Iachin, Kin, Iekun, Chion, Chiun) 
begat ... as a bloody Giant hostile to the gods ! — Euripides, Bacchae, 540. 

He who lies in dread Tartarus, the foe of the gods, Typhos the hundred- 
headed. — Pindar, Pyth. i. 

And before the throne was as it were a sea of glass like crystal. 

Rev. iv. 6. 

And he showed me a river op water op life brilliant as crystal, pro- 
ceeding out from the throne of The God and the Lamb ! 

In the midst of its expanse and on either side of the river, the tree of 
life making twelve fruits, in each month giving out its fruit, and the leaves of 
the tree for the healing of the nations ! 

And night shall not be, and no need of a candle and light of the sun, for 
God, the KURios, gives light upon them. — Rev. xxii. 1, 2, 5. 

The Assyrians and Persians had their sacred tree Gao- 
kerena which grew in the sea Var-kash the gathering of 
the waters. 3 Ahura-raazda drove forth the purified water 
with wind and clouds, in order to let it descend in rain a 
second time. 4 

Purified flow the Waters out from the Sea Puitka to the Sea Youru-kasha. 
off to the tree Huapa. There grow my trees, all, of all kinds. 5 

Then I brought forth, I who am Ahura-mazda, the healing trees — 
Many hundreds, many thousands, many ten thousands, 
Round about the one Gaokerena. 6 

This tree was considered by the Persians to have the power 
to render those immortal who ate its fruits. 7 

When I created this abode, the beautiful, shining, worthy to be looked 

1 Nonnus, v. 566, 569. 2 Movers, 443, quotes Apollodorus, ii. 5, 11. 
3 Spiegel, Vend. p. 256. 4 Duncker, ii. 312. 6 Zendavesta, Spiegel's 
Vendidad, p. 107, 108. 6 Vend. Farg. xx. 15, 16, 11. 7 Knobel's Gen. 25. 



THE GARDEN. 



295 



upon (saying) I will go out, I will depart ; then the Serpent Agra-mainyus who 
is full of death created diseases. 1 

Now the Serpent was more subtil than any beast of the field which Ihoh 
Elohim had made : and he said unto the woman, Yea ? Hath Elohim said ye 
shall not eat of every tree of the garden ? 

And the Serpent said unto the woman, Ye shall not surely die. 

For Elohim knows that in the day ye eat thereof your eyes shall be opened 
and ye shall be as gods knowing good and evil. 2 

And Ihoh Elohim said : Behold the Man is become as one of us, to know 
good and evil. 

Philo asks : Whence was it that the Serpent found the 
plural word " gods" ? 3 

In that hour Samael (the Devil, Typhon) descended from heaven riding on 
this Serpent. — Targum to Genesis, hi. 6. 4 

The Egyptians said that, in the contest between Horus tke 
Good Divinity and Typhon, a serpent pursued Thueris 
(Terra ?) when she goes over to the side of Horns. 5 Mars 
has his Serpent. Mars is here Typhon, or an evil Demon. 6 
Ovid says Dione (Terra, Yen us) fled from Typhon to the 
Euphrates. 7 

Terribilem quondam fugiens Typhona Dione, 

Tunc quum pro coelo Jupiter arma tulit, 
Yenit ad Euphratem comitata Cupidine parvo, 

Inque Palaestinae margine sedit aquae. 

. . . Succurrite, Nymphae, 

Et Dis auxilium ferte duobus, ait. — Ovid. Fast. ii. 

And to the Woman were given the two wings of The Eagle The Great 
(Eagle) that she might fly into the Desert to the place of her, where she is 
nourished there for a Kairon and Kairons and half a Kairon from the face 
of the Serpent ! 

And the Serpent cast out of his mouth water like a river after the 
Woman, that he might cause her to be carried away by the stream. 
And the earth helped the Woman ! — Rev. xii. 14, 15, 16. 

1 Yend. Farg. xxii. 24. 2 Cahen's Hebrew Bible ; Septuagint, ed. Ti- 
schendorff. This is the reading of the Septuagint Version of the Scriptures 
over two hundred years before Philo existed. 3 Philo, Quaest. et Solut. 36. 

4 Ascensio Isaiae, ed. Ric. Laurence ; Movers, 371. 5 Plutarch, de Is. xix. 

6 Nonnus, ed. Marcellus, pp. 41, 42; Movers, 310, 393, 232, 365, 367. 

7 Fast. ii. 451 ; Williams, 264. 



296 



SPIKIT-HISTORY OF MAN. 



The story of the tree of the knowledge of good and evil 
is of the same nature as the story of the apple of discord 
which Paris assigned to Venus, thus bringing upon himself 
the unrelenting hatred of Juno and Minerva. The account 
of the Fall of Man is an attempt to account for the origin 
of evil. Homer says Two Jars lie at the threshold of Zeus, 
one containing good the other evil gifts. 1 He also repre- 
sents Zeus weighing the fates of the Trojans and Greeks in 
his balance. 

For Zeus himself appoints the happiness and the unhappiness of all below. 

Homer had also the philosophy of Light and Darkness in 
his mind, because he makes Zeus reluctant to invade the 
realm of Dread Night. In the Hindu myth of Indra slay- 
ing the Dragon, the clouds are conceived of as a covering 
in which a hostile demon, Vritra " the Enveloper," extends 
himself over the face of the sky, hiding the sun, threatening 
to blot ont the light, and withholding from the earth the 
heavenly waters. Indra engages in fierce combat with him, 
and pierces him with his thunderbolt, the waters are released 
and fall in abundant showers npon the earth, and the sun 
and the clear sky are again restored to view. Or, again, 
the demons have stolen the reservoirs of water represented 
under the figure of herds of kine and hidden them away in 
the hollows of the mountains. Indra finds them, splits the 
caverns with his bolt and they are set again at liberty. 2 

Dualism of the Deity dates back to a time when the 
Old Bel was not yet changed into a Bel the Younger (Belus 
Minor). 3 The Phoenician gods Belus and Canaan 4 are Cain 
and Abel. We have here the conflict of the Good and 
Evil Deities or Principles. These are the Two Sides of 
Hercules. The Deity is conceived of as two separate 
Beings always in contention like Ormuzd and Ahriman. 
The Hostile Brothers Adrastus and Agathon were Lydian, 



1 Iliad, xxiv. 527-532. a Prof. Whitney, Journal Am. Oriental Soc. hi. 320. 
8 Movers, 414. 4 See above, p. 181. 



THE GARDEN. 



297 



Phrygian and Phoenician gods. 1 Chiun and Moloch, Hyp- 
snranius and Uso are the two Hostile Brothers. Mars kills 
Adonis, Pygmalion kills Elion and Sichaeus (Asac). 2 Adras- 
tus kills Atys in hunting. Osiris and Typhon, like Sol and 
Apopis in Egypt, are Brothers in continual hostility, and 
the Devil kills the Good Divinity. Typhon boxes np Osi- 
ris and sets him adrift on the Xile. Typhon is represented 
by a hippopotamus on the top of which a Hawk (Horus) 
contended with a Serpent. On the monuments Horus is 
represented piercing the Serpent Apop who is connected 
with the Giant Apophis, said to have made war on Jupiter. 3 
The swine was an emblem of Typhon in Egypt. 4 The Apa- 
latchis in Florida had an Evil Spirit Cupai who rules in the 
world below. 5 The Peruvian Cupay was the child of cold 
death and the gloomy under-world. 6 The Dacotah Indians 
sacrificed more frequently to the Bad Spirit than to the 
Great Spirit. The Floridians did the same because the last 
did not trouble himself about them, while they were very 
much afraid of the Bad Spirit who troubled them greatly, re- 
quired to be appeased with festivals and human sacrifices 
and made cuts in their flesh. In Virginia the Bad Spirit 
was exclusively worshipped for the same reasons. 7 

The Phoenicians and Hebrews had Two Pillars the em- 
bodiment of these two hostile gods.' The Hebrews called 
them Iachin and Boz (Cain and the sun-god Abas, Busi). 
Cain is in Hebrew Kjn. The Highest Demon in the Book 
of Henoch is named Iekun (Chon). 9 "Iachin the pillar 
that stood in the temple at Jerusalem is in name, Phoeni- 
cian origin and symbolic meaning, the same as Chijun" 
(Saturn). 10 It was the usual opinion of the ancients, which 
came chiefly from Egypt, that the God of the Jews was 
Saturn ; and, since this last was from his bad point of view 
regarded as Typhon in Egypt, the idea became general 

1 Movers, 16. 2 Ibid. 398, 393. 3 Kenrick, i. 353. 

4 Movers, 204, 3*76, et passim. 5 J. Mailer, 140. 6 Ibid. 320. 7 Ibid. 151. 

8 Movers, 394. 9 Ibid. 293. 10 Ibid. 295. 



298 



SPIRIT-HISTORY OF MAN. 



among the Egyptians that the Jews worshipped the evil- 
demon Saturnus-Typhon. 1 The Egyptians considered the 
God of the Israelites to be Typhon-Saturnus, the Bad Prin- 
ciple that continually governs the Sun. 2 Typhon was repre- 
sented with the head of an ass in Egypt. The golden head 
of an ass worshipped in the holy of holies was borrow- 
ed from an Egyptian Typhoeum. 3 The Egyptians held that 
Apopis, Brother of the Sun, made war against Jupiter. 4 
Saturn as president over all hurtful and destructive powers 
of Nature was especially represented under the form of 
Typhon, who, as the Hostile -Principle (the Enemy or Fiend) 
opposed the beneficial and wholesome workings of the Sun 
and Moon. His name is found in Homer (Tuphoeus) as that 
of a powerful giant. 5 The Egyptians worshipped Saturn 
under the symbol of a pillar. 6 Josephus says Moses erected 
pillars under which was the image of a boat on which the 
shadow of the top of the columns fell, to indicate that he 
who is in the Aether always accompanies the Sun on his 
course. 7 The Egyptians adored Typhon with the usages of 
the Moloch- worship. 8 The Israelites in Egypt worshipped 
El-Saturnus as Moloch, who in his Bad Side is Typhon. 9 
Pimancler says: I am myself the Intelligence for good 
men, pure, pious, holy; my presence aids them, and imme- 
diately they know all, and the Father is propitious and full 
of pity for them. On the contrary I remove myself from 
the ignorant, the wicked, the envious, the homicides and 
the impious; I deliver them to the Devil, the Avenger 
who loves the culpable and punishes them with fire. 10 

Twelve goats for the sin of all Israel! — 1 Esdras, vii. 8. 

Bel Minor is Baal-Saturnus the Good and Baal-Moloch 

1 Movers, 297, quotes SeyfFarth, System astronom. Aegypt. 124. 

2 Movers, 298, 294. 3 Ibid. 297. 4 Plutarch, de Iside, xxxvi. 
5 Uhlemann, Thoth, 50. 6 Movers, 298. 7 Ibid. 296. 

s Movers, 365, 367, 368-371. 9 Ibid. 369; 368-370. 

10 Champ. Egypte, p. 142. 



THE GARDEN. 



299 



the Evil Principle. The Egyptians made ISTephthys (the 
Infernal Isis) the wife of both Osiris and Typhon in hell. 1 
Zens-Bel is Aion, Demiurg; the Good and Bad Principle, 
and the Mediator. 2 Azazel and Typhon are Mars-Moloch. 
The fiend Emathion corresponds to the Arabian Lycnrgus 
or Mars-Dionysus, the Antaeus-Typhon who dwells at one 
time in the Arabian desert, at another, in the Libyan. 3 
Babys-Typhon, the brother of Osiris-Adonis, is Typhon the 
Devil. 4 Azazel is the head of all the bad demons of the 
Hebrews and dwells in the desert like the Egyptian Ty- 
phon. 5 Azazel is Moloch and Samael. 6 

The Two Sides of Hercules. 
Saturn against Moloch 
Tabal-iAir against Tobal-KiN. 
Iaho versus Iachin (Ihoikin, Jehoiachin). 
Iah versus Con, Acan, Agni (Coniah). 7 

El versus Asas-el. 

He shall put on the holy linen coat and he shall have the linen breeches 
upon his flesh, and shall be girded with a linen girdle, and with a linen mitre 
shall he be attired : these are the garments of holiness. He shall also wash 
his flesh with water when he puts them on. 

Then from the congregation of the Children of Israel he shall take two kids 
of goats for a sin-offering, and one ram for a burnt-offering : . . . 

And Aharon shall cast lots upon the two goats, one lot for Ihoh and one 
lot for Azazel. 8 

And Aharon shall bring the goat on which ascends the lot for Ihoh and shall 
make him a sacrifice for sin. 

But the goat on which the lot ascends for Azazel shall stand alive before 
Ihoh for an expiation upon him : to send him to Azazel into the desert (where 
Typhon, Satan, was supposed generally to be found). . . . 

He shall go out to the altar which is before Ihoh and make an atonement 
for it ; so as to take of the blood of the bullock and of the blood of the goat 
and put it upon the horns of the altar round about. 

And let him sprinkle upon it with blood with his finger seven times ; and 
let him purify it and sanctify it from the impurities of the sons of Israel. . . . 

1 Champ. Egypte, p. 129, a; Kenrick, i. 343, 356 ; De Iside, xliv. xii. 

2 Movers, 391. 3 Ibid. 232. 4 Compare 233. 6 Friedlander, p. 122. 
6 Movers, 397. 7 IekuniAH, Jeconiah. 8 Aziz in the Zendavesta is a devil. 



300 



SPIRIT-HISTORY OF MAN. 



And Aharon shall lay both his hands upon the head of the live goat and 
shall confess upon it all the iniquities of the sons of Israel and all their prevari- 
cations in respect to all their sins : yea he shall put them upon the head of the 
goat and shall send him into the desert by the hand of a man appointed (for 
the purpose). — Leviticus, xvi. 4, 5, 7, 8, 9, 10, 18, 19, 21. 

Plutarch says that the Egyptians, in a drought accompanied 
by pestilence and other misfortunes, drove some of the holy 
animals quietly and secretly forth and sought to frighten 
them away by threatenings. This purification offering was 
made to the Demon in the Arabian desert by the Phoeni- 
cians, in the Libyan (desert) by the Aegyptians. 1 

The notion of a hostile pair is continued in the Bible. 
Israel (Saturn) contends with Elohim and conquers. Israel 
and Uso (Aso, Esau) are opposed. Esau is Samael which 
is the name of Azazel and Satan ; he not unfrequently ob- 
tains the epithet Mars, " wild boar," Old Serpent Satan. 2 
Samael is Satan and probably the Angel of Death. 3 Abel 
(Bel) is killed by Kin (Iachin, Agni, Chon, Moloch). So 
Siva strikes off the head of Brahma. 4 Baal is both sun-god 
and Malachbel (Baal-Moloch). 5 So the Hebrews have their 
Malak Ihoh, the Angel of the Lord, who wrestles with 
Jacob. 6 Both Sides (of Hercules) were regarded as Two 
Beings united into one personality and adored together as 
Moloch and Chiun. In Tyre they were Uso and Hypsu- 
ranius or Baal-Moloch arid Baal-Chiun who constitute the 
dualistic conception of the Tyrian Hercules. 7 Movers says 
that the Two Pillars in the temples were -the emblems of 
these two hostile sides or Brothers, and that they were re- 
garded as the Greatest Gods of the Phoenicians. 8 • 

He formed Two Pillars of brass: eighteen cubits the altitude of each 
pillar ; and a web of twelve cubits snrrounded either of the two columns . . . 

And he set up the Pillars before the portico of the temple : he erected 
the right pillar and called its name Iachin ; and he erected the left pillar 
and called its name Buz (Abas, Iebus, Bus). — 1 Kings, vii. 15, 21. 

And the Pillars of brass that were in the house of Ihoh, and the bases and 

1 Movers, 369. 2 Ibid. 397. 3 Munk, Palestine, 522. 4 Movers, 398. 
5 Ibid. 400, 180. e Ibid. 390 ; 2 Sam. xxiv. 16. 7 Movers, 393. e Ibid. 394. 



THE GARDEN. 



301 



brazen sea that was in the house of Ihoh the Chaldees broke in pieces ; and 
carried the brass of them to Babylon (Babel). 

Two Pillars, one sea and bases which Salamah made for the house of Ihoh. 

Eighteen cubits was the height of one Pillar and the capital upon it of 
brass, and the height of the capital three cubits, moreover the brass net-work 
and pomegranates round about upon the capital, all brass. And just like these 
were on the other Pillar over the net-work. — 2 Kings, xxv. 13-17. 

The sun-pillars at On are mentioned. The Phoenicians 
called the Hercules Pillars Uso and Hypsuranius and cele- 
brated great festivals in honor of these pillar-gods. They 
were also called Haman and Anion, 1 the Fire (Destroying) 
and the Spirit. 2 They were the Darkness and the Light. 
The shadow that fell from the top of the sun-pillar upon the 
Sun's boat and always accompanies the Sun upon its annual 
course is Typhon. 3 Sol becomes Typhon. 4 Hercules, the 
manifestation of the Highest God, is regarded as a dualism 
consisting of the destroying Moloch, Hhamman or Mars, 
and the beneficent Chon, Chiun, Saturn. 5 

The Hebrews adored the Good and Evil Principles. 
Paul opposes Christ to Belial, 6 just as Horus is opposed to 
Typhon in Egypt. The Babylonian Bel was Mithra in the 
Assyrian period. The two elements Good and Evil con- 
stitute the essence of the Chaldean Mithra. Ahriman was 
adored in the shape of reptiles by the Seventy Elders. 7 

When I entered and saw, lo every form of reptile and beast, abomination ; 
and all the idols of the house of Israel ; depicted on the wall round about ! 

And seventy men of the Elders of the house of Israel (and Iazan-Iaho son 
of Saphan standing in the middle of them) standing before them ; and to (each) 
man his censer in his hand and an abundance of a cloud of perfume ascending. 

Ezekiel, viii. 10, 1 1. 
Afterwards he showed me Iahosha the Great Priest standing before the 
Angel of Ihoh and the Satan standing at his right hand to oppose him ! 

Zachariah, hi. 8 

Michael, the Archangel, when contending with the Devil disputed about the 
body of Moses. — Jude, 9. 

1 Movers, 294, 295. 2 Sanchoniathon ; in Movers, 344. 3 Ibid. 298. 
4 Ibid. 300. 5 Ibid. 395. 6 2 Cor. vi. 15. 7 Movers, 390, et passim. 
8 Undecaying Nasatyas, you bore away by night in your foe-overwhelming 
car Jahusha. — Wilson, Rig Veda Sanh. i. 312. 



302 



SPIRIT-HISTORY OF MAN. 



Job makes Satan one of the sons of Elohim. Chom is 
Satan, Apollo Chomaeus and " Baal of the heat." 1 He is 
Camus or Chemosh (Ariel) the idol of the Moabites. 

Zarathustra gave leaders to the good and. bad spirits. 3 
His system is an irreconcilable dualism like that of the an- 
cient Hebrews. Sam at the bidding of the Highest God 
goes forth against Dahak (the Enemy). 3 The Persians call 
the Good Principle of God Yezad (Asad) or Yezdan (lasdan, 
a name of Ormuzd) ; the Evil Demon they call Ahariman or 
Ahriman. 4 Pimmon (Ar-Amon) was a Syrian god. 5 Hadad- 
Pimmon is Adonis, the late Autumnal-Sun, 6 and was pro- 
bably the same god whom the Persians turned into Ahri- 
man the Prince of devils. Winter was the work of Typhon, 
as much as the hot destructive summer-rays of the sun. 7 
lain the Persian devil, the Hindu Ahi, is perhaps the 
Hebrew Iah (as Moloch). Bel " the Prince of devils" was 
the Phoenician and Hebrew sun-god and the Babylonian 
chief divinity. lasdan the Good God Ormuzd is the name 
Satan, Shitan (Asatan), a name of Ahriman. Asas (Iasus, 
Asios, Zeus, Iesous, Iesus) is the name of the Sun ; A sis is 
Mars (the hot fiend) in Edessa and Aziz a devil in Persia. 8 
Pamas is the Phoenician chief god ; Baal-Pam is the terrible 
Deity appeased with the offerings of children by way of 
atonement. 9 

Yea they sacrificed their sons and their daughters to demons (Sdim, 
Sadim). 

And poured out innocent blood, blood of their sons and their daughters 
whom they sacrificed to the idols of Canaan. — Psalm, cvi. 38, 39. 

They sacrifice to shedim (demons), not Alah (God) : to Alahim (gods) they 
did not know ; to new, they came from the neighborhood, your fathers did not 
fear them. — Deut. xxxii. 17. 

We have Bharata, Berith, the Deity, and Yritra the Devil ; 

1 Movers, 291. 2 Duncker, ii. 323. 3 Spiegel, Zeitschr. der D. M. G. iii. 247. 
4 Universal Hist. vol. xviii. 388; Duncker, ii. 310. 5 2 Kings, v. 18. 
6 Movers, 206, 197. 7 Ibid, passim. 8 Spiegel, Vendidad, 231, note. 
9 Movers, 132, 396. 



THE GARDEN. 



303 



Bedan, Padan (Aram, Put) the Sun, and Puthon the Ser- 
pent (Abadon). BaaKBerith is the Good God ; Baal-Z- 
ebob is the Evil One. 1 Apollo slaying the Serpent Pytho 
is only a mythical statement that Good overcomes Evil. 
Apollo destroys Put or Phut (Ptah) anciently the Sun and 
Fire-god, afterwards the Destroying Sun ; the sun-serpent 
then becomes the emblem of Evil. Originally the serpent 
was the emblem of the sun-deity Saturn ; now like Saturn 
himself, he is the Author of Evil. 

I saw the Satan as lightning from heaven falling. — Luke, x. 18. 

And the Great Dragon was cast out, the Serpent op old, called Diabol 
and the Satanas. — Rev. xii. 9. 

And he (the angel) seized the Dragon the Serpent of old who is Devil 
(Dabal, Tabalcan) and Satanas, 2 and bound him for a thousand years . . . and 
after that, he must be loosed a little while. — Eevelations, xx. 2, 3. 

Samiel is Satan aucl the name of the Sirocco ; 3 the Sirocco 
is also called Atabul-us (Diabol-os). 

The mountains which Atabulus parches ! — Horace, Sat. i. 5, 7 8. 

Atabal, Tobal, Dabal-cain, Diable-Cain, is the god Yulcan 
the father of Cacus (the Devil, Typhon). 4 Yulcan (Thubal- 
cain) is Moloc-Abar (?) or MulciBER, 5 the Fire-god Moloch. 

Proxima Vulcani lux est ; Tubilustria dicunt : 

Lustrantur purae, quas facit ille, tubae. — Ovid, Fasti, v. 

As the sun rose from the waves of the sea in the morn- 
ing, it was natural to give him the appendage of a fish's tail. 
The deities of Asia Minor were represented with fish-tails 4 
like Odacon, Dagon, Oannes, Yishnu ; those of Phoenicia 

1 Bebon, Smu, Abaddon, Apolluon. — Eevelations, ix. 11 ; Plutarch de Iside, 
lxii. Semo (Smu) is Hercules. Asmo-deus (Sem-odeus) is an Evil Spirit. — 
Tobit, iii. 8. 

2 Compare the name SATNios. — Iliad, xiv. 443. 3 Movers, 224, 397. 

4 Ovid, Fasti, i. 454, 473. Compare Atabal, king of the Sidonians :— 1 
Kings, xvi. 31 ; King Tab-Eimmon.— Ibid. xv. 18 ; Tubal the name of a land. 
— Ezekiel, xxxii. 26; Ithobal-us (compare Tobal, Devil, Bel-zebub), priest of 
Astarte.— Whiston's Josephus, iv. 377. 6 Pur "fire." 



304 



SPIRIT-HISTORY OF MAN. 



Yucatan and Mexico with the tails of serpents. The ser- 
pent was the symbol of the sun-gods. Ra, Ar, or Erra, Iar, 
Horus was in Egypt represented with the serpent (Uraeus) 
and the sun's disk. 1 Eros (Ar) was represented as the be- 
ginning of life, with a serpent on his head. 2 The asp was 
likened to the Sun because it does not grow old and moves 
rapidly without the aid of limbs." 3 " Taaut first attributed 
something of the divine nature to the serpent and the ser- 
pent tribe ; in which he was followed by the Phoenicians 
and Egyptians. For this animal was esteemed by him to 
be the most inspirited of all the reptiles, and of a fiery 
nature (teal TrvpwSes l»7t' avrov) ; inasmuch as it exhibits an 
incredible celerity, moving by its spirit without either 
hands or feet or any of those external members by which 
other animals effect their motion." 4 Moses made a Brazen 
Serpent for the Hebrews which was worshipped until the 
days of Hezekiah. 5 

And Moses made a Serpent of Brass and put it upon a pole, and it came to 
pass that if a serpent had bitten any man, when he beheld the Serpent of 
Brass he lived. — Numb. xxi. 9. 

This is the Good Divinity the sun-god, not the Devil. To 
the Serpent the beauty and harmony of the universe is 
ascribed. Ophion is the Daimon (Dominus) that by his 
Wisdom assisted the Creator Saturn. 6 

Iahoh by Wisdom has founded the heavens. 

The Hawk-headed Serpent was the Egyptian emblem of the 
Divine Mind. 7 The Devil is called Kadmon, which is the 
name of the Beneficent Deity, Ophion-Kadmus the Wis- 
dom of God. 8 Hermes (Aram, Remus, Haram, Harameias) 
is Kadmus the Divine Wisdom. Baal-Ram is the Devil. 
Asasiel, Asasyal, the Angel, and Asasel the Devil, Atus 

1 Kenrick, i. 328. 2 Einck, i. 62. 3 Kenrick, ii. 17. 

4 Sanchoniathon, in Euseb. Praep. Evang. Lib. i. ; Cory, p. 19. 

5 2 Kings, xviii. 4. 6 Movers, 109. 7 Deane, Serpent-worship, 145. 
5 Movers, 517, 213. 



THE GARDEN 



305 



(Adas, Dens) and Dis (Pinto), Iacchos and Eacns, Adonis 
and Aidonens (Hades), Iabe and Ob (the Serpent-god), 
Indra and Andra (the Dev), afford instances of the same 
principle. 

Bel contains in himself the full idea of the Deity in the 
Nature-religions of antiquity. He. is not merely the Crea- 
tive but the Preserving or Sustaining, and the Destroying 
Principle. As Saturn, he is the Principle of order and har- 
mony in the universe, and as Mars, he is the wild destroy- 
ing Fire, the Cause of all disorder and confusion and con- 
tention in the world. 1 The elements of this dualism are 
seen in the Jewish idolatry. The Evil or Darkness is ador- 
ed, as personified in Ahriman, by the Seventy Elders who 
pray in the gloomy chambers of the temple before all sorts 
of reptiles : while the Light, the Good Principle Ormuzd, is 
worshipped by the twenty-four priests with the High Priest 
at their head, with their faces turned towards the Sun, and 
holding the holy branch to the nose. 2 This Bel of the 
Chaldean Magi, so often interchanged with the Persian Mi- 
thra, usually called Jupiter-Bel (Zeus-Belus) and previously 
shown to be Mithra, is the representative of the Chaldean 
Triad consisting of the Old Bel (Zervana akerana), Ormuzd 
and Ahriman. As Manifestation of Zervana or the Old 
Bel, he is called, like him, ' ' Father" ; in the grottoes of 
Mithra he appears as Aion, and, like the ancient Bel, is the 
Creator. Then he represents the Good and Hostile Prin- 
ciples, Ormuzd the Being of Light (Gabriel ?) and Ahriman 
the god of Darkness, and Plutarch describes him as the 
Mediator between the Good and Evil sides of the Dualism, 
drawing a parallel between him and those Planets which 
the Chaldeans believe are between the good and the hos- 
tile, and partake the nature sometimes of the former, some- 
times of the latter. 3 

1 Movers, 184, 185. 2 Ibid. 390 ; Ezekiel, viii. 8-12, 16, 11. 
3 Movers, 391. 
20 



306 



SPIRIT-HISTORY OF MAN. 



Zoroaster taught that from the Beginning the Principles 
of things were Two ; one the Father, the other the Mother : 
the former is Light the latter Darkness. 1 The Chaldean 
Zaratas taught Pythagoras that there were Two Original 
Causes of all things, called the Father and the Mother. The 
Father is Light, the Mother Darkness. 2 

I form the Light and create Darkness ... I Ihoh do all these things ! 

Isaiah, xlv. I 7. 

The Light shone in Darkness and the Darkness comprehended it not ! 

John, i. 5. 

Nearly four centuries before Christ Plato taught that there 
was in Matter a blind refractory force which resists the will 
of the Supreme Artificer. 3 

For the Flesh lusts against the Spirit ! 

It is the Spirit that quickens, the Flesh profits nothing ! 

John, vi. 63. 

Hermogenes m the second century considered Matter co- 
eternal with God and the First Cause of all evil. 4 

There is one event to the righteeus and to the wicked — all things come alike 
to all! — Ecclesiastes, ix. 2. 

Munter, Bab. p. 46. 2 Movers, 265 ; Origenis, Philosophumena, p. 38. 
3 Anthon. 4 Jean Yanoski, Afrique Chretienne, p. 4. 



CHAPTEE XL 



POLYTHEISM. 

Never, Destinies, never may ye behold me approaching as a partner the 
couch of Jupiter: nor may I be brought to the arms of any bridegroom from 
among the Sons of Heaven. Aeschylus, Prometheus, 896, 897. 

Neither did the Sons of the Titans smite him nor high Giants set upon 
him! Ioudith, xvi. 6, 7. 

Piiilo's Sanchoniathon says : " The mortals becoming 
proud and insolent married the daughters of Kronos and 
Taut." 1 Homer says the Titans are the " Sons of Heaven." 2 
They are the deities under the earth whom Zeus cast with 
their leader Saturn (Lucifer) into hell. 3 

The furthest limits of land and ocean where Iapetos and Kronos sitting are 
delighted not with the splendor of Huperion Eeli nor with the winds, but pro- 
found Tartarus is around ! — Iliad, viii. 479-481. 

Titan gods . . . the earth-born Titans . . . sent beneath the broad-wayed 
earth ... in a dark, drear place, the extremities of vast Earth . . . And there 
are the sources and boundaries of dusky Earth, of murky Tartarus, of barren 
Pontos and starry Heaven, all in their order : . . . and the dread abodes of 
gloomy Night stand shrouded in dark clouds. In front of these the son of 
Iapetus stands and holds broad heaven with his head and unwearied hands un- 
movedly, where Night and Day also drawing nigh are wont to salute each 
other as they cross the vast brazen threshold. The one is about to go down 
within whilst the other comes forth abroad, nor ever does the abode constrain 
both within ; but constantly one at any rate being outside the dwelling wanders 
over the earth, while the other again being within the abode awaits the season 
of her journey until it come! — Hesiod, Theog. 7S5-758 ; Banks. 

1 Book 2, § viii. 2 Iliad, v. 898. 3 Ibid. xiv. 203, 274, 279. Christ 
preached to the spirits in custody, disobedient in the days of Noe ! — ■ 
1 Peter, hi. 18-20. 

The Angels who kept not their first estate, but left their own habitation, 
he hath kept in everlasting chains under darkness. — Jude, 6. 



308 



SPIRIT-HISTORY OF MAN. 



I keep for Neptune the bonds of Iapetus (Phut). — Nbnnus, ii. 295. 
The Old Kronos found an excellent auxiliary Tuphoe (Typhon, Tophet, 
Devil) ! — Nonnus, ii. 565. 

Homer calls the Giants Otus and Ephialtes who contended 
against Jupiter " Sons of El (Aloe)." 1 

There were the Giants famous from the Beginning, that were of great 
stature and expert in war! — Baruch, iii. 26. 

And they were destroyed by not having wisdom. — Baruch, iii. 28. 

On what principle it was that " Giants" were born of Angels and 
women. Sometimes Moses styles the Angels " Sons of God." 

Philo, Quaest. et Solut. 92. 

And the fourth is like a son of the gods. — Daniel, iii. 25. 

You will see one according law and assertion in all the earth, that 
there is One God, the king and father of all things, and many gods, Sons 
of God, ruling together with him. — Maximus Tyrius (A. D. 150), 2 

And it came to pass when mankind (HAdam) began to multiply on 
the face of the earth and daughters were born to them, 

That the Sons of the gods (HAlahim) saw the daughters of men, 
that they were beautiful ; and took to themselves wives of all which they 
chose. 

The Nephilim (Giants) were on earth in those days; and also after 
that the sons of iZAlhim (the gods) came in to the daughters of IZAdam 
(men), these (women) bore (children) to them. 

These are those Valiant (the Gibborim) who once were men of renown ! 

Gen. vi. 1, 2, 4. 

It is evident from the following quotation from the Book 
of Enoch that the Sons of helohim were the Angels of the 
stars, the Sons of El. 

It happened after the sons of men had multiplied in those days, 
that daughters were born to them, elegant and beautiful. 

And when the angels, the Sons of heaven, beheld them, they became 
enamored of them, saying to each other : Come let us select for our- 
selves wives from the progeny of men, and let us beget children . . . 

Then they swore all together, and all bound themselves by mutual 
execrations. Their whole number was two hundred, who descended on 



1 Iliad, v. 386. 



2 Preface to Taylor's Proclus. 



POLYTHEISM. 



309 



Ardis, which is the top of Mount Armon . . . These are the names of their 
chiefs : Samyaza, who was their leader, Urakabarameel, Akibeel, Tamiel, 
Ramuel, Danel, Azkeel, Sarakuyal, Asael, Armers, Batraal, Anane, 
Zavebe, Samsaveel, Ertael, Turel, Yomyael, Arazyal. These were the 
prefects of the two hundred angels, and the remainder were all with 
them. Then they took wives, each choosing for himself ; whom they be- 
gan to approach, and with whom they cohabited ; teaching them sorcery, 
incantations, and the dividing of roots and trees. 

And the women conceiving brought forth Giants ; 

Whose stature was each three hundred cubits. .... Moreover Aza- 
zyel taught men to make swords, knives, shields, breastplates, the fabri- 
cation of mirrors, and the workmanship of bracelets and ornaments, the 
use of paint, the beautifying of the eyebrows, the use of stones of every 
valuable and select kind, and of all sorts of dyes, so that the world be- 
came altered. 

Impiety increased ; fornication multiplied ; and they transgressed and 
corrupted all their ways. 

Amazarak taught all the sorcerers and dividers of roots ; 

Armers taught the solution of sorcery ; 

Barkayal taught the observers of the stars ; 

Akibeel taught signs ; 

Tamiel taught astronomy ; 

And Asaradel taught the motion of the moon. 

And men being destroyed, cried out ; and their voice reached to 
heaven. 

Then Michael and Gabriel, Raphael, Suryal and Uriel looked down 
from heaven, and saw the quantity of blood which was shed on earth, 
and all the iniquity which was done upon it and said one to another ; Tt 
is the voice of their cries ; 

The Earth deprived of her children has cried even to the gate of 
heaven. 

And now to you, ye Holy Ones of heaven, the souls of men com- 
plain saying ; Obtain justice for us with the Most High. Then they 
said to their Lord, the King ; Lord of Lords, God of gods, King of kings, 

. . . Thou hast seen what Azazyel has done, how he has taught every 
species of iniquity upon earth and has disclosed to the world all the secret 
things which are done in the heavens. 

Samyaza also has taught sorcery, to whom thou hast given authority 
over those who are associated with him. They have gone together to 
the daughters of men ; have lain with them ; have become polluted ; 

And have discovered crimes to them. 

The women likewise have brought forth Giants. . . . 



310 



SPIRIT-HISTORY OF MAN. 



Then the Most High, the Great and Holy One, spoke ; 

And sent Arsayalyur to the son of Lamech, 

Saying ; Say to him in my name ; Conceal thyself. 

Then explain to him the consummation which is about to take place ; 
for all the earth shall perish ; the waters of a Deluge shall come over the 
whole earth and all things which are in it shall be destroyed. 

Again the Lord said to Raphael : Bind Aza'zyel hand and foot ; cast 
him into darkness ; and opening the desert which is in Dudael, cast him 
in there. — Book of Henoch, by Archbishop Lawrence, p. 208. 1 

When therefore Ihoh saw that the wickedness of HAdam (the adam) 
was multiplied on earth and moreover that every imagination of the cogi- 
tations of his heart was only evil every day, . . . 

Ihoh said : I will destroy HAdam (the " man," mankind), whom I have 
created, from the face of the earth. — Gen. vi. 5, 7. 

God spared not the Angels that sinned, but in bonds of darkness 
casting them down to hell . . . spared not the old world but saved Noah, 
bringing the Flood upon the world of the ungodly. — 2 Peter, ii. 45. 

Then the Lord said to me : Enoch, scribe of righteousness, go tell the 
Watchers of heaven 2 who have deserted the lofty sky and their holy 
everlasting station, who have been polluted with women 

And have done as the sons of men do, by taking to themselves wives, 
and have been greatly corrupted on the earth .... 

But you from the beginning were made spiritual possessing a life 
which is eternal, and not subject to death forever. • 

Therefore I made not wives for you, because being spiritual, your 
dwelling is in heaven. 

Now the Giants, who have been born of Spirit and of Flesh, shall be 
called upon earth Evil Spirits .... and the Spirits of the Wicked shall 
they be called ! — Book of Henoch, pp. 5-24. 

The Persians adored Ormuzd, the six Amshaspands and 
angels, the Hindus Brahma and the gods considered as 
angels 3 emanating from the One Essence, the Hebrews Iah, 
the archangels and the angels, the Babylonians Bel and the 
gods, the Chinese Shangti, the six Chief Spirits and other 
spirits, the Greeks Zeus and the gods. 

1 About 110 B. C. Kurtz, Die Ehen, 13; Dillmann. 

2 These are the names of the angels who watch : Uriel, Raphael, Raguel, 
Michael, Sarakiel and Gabriel ; seven in number. A Watcher and a Holy one 
descending from heaven. — Dan. iv. 13 (10). Compare the seven Amshaspands 
and archangels. — Munter, Bab. 13. The Chaldeans believed in the gods of the 
planets. — Plut. de Iside, xlviii. ; Movers, 162. 3 Wuttke, ii. 292. 



POLYTHEISM. 



311 



I perceive the throne of Zeus and all the holy glory of the gods ! 

Euripides, Kuklops, 579, 580. 

At last the gods or angels were held to be merely Powers 
of God. Minerva, Apollo, Yulkan, Mars, Mercury, Prome- 
theus, Bacchus, Thoth, Taaut, Adam, are but Powers of God. 1 

And the Lord hastened from Mount Pharan with myriads of Holy Ones 
(Kadesh), on his right his angels were with him ! — Deut. xxxiii. 2, Septuagint. 

The Stars sinned in their watches and rejoiced: when he calls them, they 
say, Here we are ; and so with cheerfulness they showed light unto him that 
made them! — Baruch, iii. 34. 

They deemed either fire or wind or the swift air, or the circle of the stars, 
or the violent water, or the lights of heaven to be the gods which govern the 
world ! — Wisdom of Solomon, xiii. 2. 

Among the EL-im (gods) there is none like unto thee, Adoni ! 

Psalm, lxxxvi. 8. 

Alahim (God) stands in the assembly op AL, in the midst of the gods 
(Alahim, Elohim) he shall judge! — Psalm, lxxxii. 

For Ihoh is Great Al and a great king over all Alahim. — Psalm, xcv. 3. 

Though there be that are called gods whether in heaven or in earth (as 
there are gods many and lords many) : but to us there is One God, the Father,; 
of whom are all things and we in him. — 1 Corinth, viii. 5. 

Paul, like Plato, considered the gods deiform processions 
from the One ; distinct from and yet abiding in him. 

God has exalted Christ far above every Beginning (soul, god) and Power, 
and Authority and Lordship. — Ephesians, i. 21. 

In Ephesians vi. 12, Paul conjoins with Principalities and 
Powers " the World-rulers." 3 

Look ye upon Me, all men in the house of praise, and also on the multitude 
of Powers, on the brilliant woof of heaven, on the carpet of honor, the abodes 
of the Host of Powers. — Book of the Dead, chap. i. Seyffarth. 

For the gods ought we to call Lords. — Euripides, Hyppolyt. 88. 

The God of Angels, Powers and of every creature. 

Polycarp's Prayer ; Milman's Hist. Chr. 234. 

According to the Chaldeans, the Aeons are gods . . . they 
are analogous to the " Ideas" of Plato which also are gods. 4 

1 Compare Nonnus, x. 300, ff. ; Proverbs, viii. 2 Preface to Taylor's 

Proclus, p. xxv. 3 Ibid, xxiii. 4 Preface to Taylor's Proclus. 



312 



SPIRIT-HISTORY OF MAN". 



Thee, Father of the Worlds, Father of the Aeons, Artificer of the 
gods it is holy to praise. Thee, O Kino, the intellectual sing, Thee 
Blessed God, the Cosmagi (Rulers of the World), those Fulgent Eyes. 
Starry Minds round which the illustrious body dances in chorus. All 
the race of the blessed sing thy praise, those that are about and those 
that are in the world, the Zonic gods, and the Azonic also, who govern 
parts of the world, wise Itinerants stationed about the illustrious 
pilots [of the universe.] — The Platonic Bishop Synesius. 1 

" Of all beings and of the gods that produce beings One 
exempt and imparticipable Cause pre-exists — a Cause ineffa- 
ble .... and unknown by all knowledge and incomprehen- 
sible, unfolding all things into light from itself." 2 The Hin- 
dus said Mahan Atma (the Great Soul, Breath or Adam) had 
drawn the first man out of the waters. 3 The old story was 
that the Germans grew on trees, the Greeks sprung from 
the stones which Deucalion and Pyrrha threw behind them 
after the Deluge. 4 

For you are not born of the old-fabled oak nor of a stone ! 

Odyssey, xix. 163. 

According to a myth of the Sioux, the first man stood many 
ages growing with his feet in the soil like a tree. Another 
tree grew near him. A snake gnawed them off at the root 
so that they could walk away as men. 5 The Indians con- 
sidered men as formed out of the earth. 6 The Bible de- A 
clares that man was made of the dust of the ground. The 
Peruvians called the body " animated earth." 7 

The American aborigines believed that the sun-god was 
assisted in the work of creation by other spirits or gods. 8 
The Mingoes believed that animals (spirits) aided the 
Great Spirit, Michabu, in the creation of the earth. 9 Many 
Indian myths represent the Great Spirit as Creator, and at 
the head of the other gods. The Virginia tribes thought 
the Great Spirit first created other gods who assisted him 

1 The wisest and best of the ancient Christians. — Preface to Taylor's Proclus. 

2 Proclus ; by Taylor. 3 Weber, Ind. Stud. i. 321. 

4 Grimm, Deutsche Mythol. 538. 5 J. Midler, 109. 6 Ibid. 110. 

7 Perou, 368, b; Univers pitt. 8 J. Midler, 107, 108. 9 Ibid. 110. 



POLYTHEISM. 



313 



in the Creation. These were especially animal gods who 
were of more assistance than the Manitus who looked on. 1 
Compare Plato, Timaens, 41, where the other gods are call- 
ed upon to aid in creating animals. 2 In one of the Babylo- 
nian cosmogonies the other gods assist Bel in creating. 3 
Among the Lenni-Lennape Indians, the idea existed that 
the Great Spirit swam on the surface of the waters, then he 
created the earth out of a grain of sand. 4 

And Alahim said : Let us make man in our image. — Gen. i. 26. 

In the account of the building of Bel's tower in Babel 
(Babylon) Ihoh says : Come let rs go clown. 5 Philo the 
Alexandrian Jew states that God is surrounded by a num- 
ber of " Powers" and that they made man. 6 In the ancient 
Persian Cosmogony, "the pure and holy spirits" have cre- 
ated the world. 7 

Most of the Egyptian gods are identified with the Sun. 8 

I am Alahi the Creator, God .... Therefore I will cut in pieces the 
garment of the crowd of the wicked, I whom no one is like not even the 
princes of the people ; (of those) who vex me the Horus, who torment 
me the Phatha (Ptah), who hew asunder me the Thoth, who cut in pieces 
me the Tamo (Creator), who twine bonds for my feet, beat with their 
fists me who call : Fear ye ! Fear ye ! No one is like to me, not even 
the princes of the people. 9 

" Egypt believed in and worshipped but One God ; and the 
great number of the divinities were but Manifestations 
of his unity." 10 In India, Agni is Sun, Indra, Yaruna, 
Soma, &C. 11 

The Eternal Only God is Narayana. Narayana is Brahma, Civa, Cakra, 
the twelve Aditya, the Vasu and the two A9Tin .... Time . . . £\ T arayana is 
above and beneath, within and without, all that has been and will be ! 

Naray ana-Upanisha d . 12 

I J. Midler, 107, 108 ; Picard, 115. 2 See above, p. 159, note. 
3 Munter, Bab. 41. 4 J. Miiller, 107. 5 Gen. xi. 7. 

6 Philo, De Confus. Ling, xxxiii. xxxiv. Bohn. 7 Duncker, ii. 890. 
8 Kenrick, i. 336. 9 Seyffarth, in der Zeitschr. der D. M. G. for 1845, p. 93 ; 
Grammat. Aegypt. App. pp. 61, 62. 10 CbampoUion Figeac, Egypte. 

II Benfey, Samaveda, p. 266. 12 Weber, Ind. Stud. i. 381. 



314 



SPIKIT-HISTORY OF MAN. 



Thou, Agni, art Indra, the Showerer on the good ; thou art the adorable 
Vishnu, the hymned of many : 

Thou, Agni, art the royal Varuna, observant of holy vows : Mitra, the 
Destroyer : thou art Aryaman the protector of the virtuous, whose (liberality) 
is enjoyed by all ... . thou art the divine Savitri the possessor of precious 
things : protector of men, thou art Bhaga, and rulest over wealth .... leader 
of a radiant host, thou art lord over all offerings : thou art the distributor of 
tens, hundreds and thousands of good things. 

Wilson, Rig Veda Sanh. ii. 210, 211. 

The Assyrian priest bore the name of his god. 1 Nergal 
Sarezer is the Assyrian God ; tergal Sarezer is the Assyr- 
ian chief of the Magi (Iiab Mag). Perseus (the Sun) was 
the name of the priest of Mithra and the Persian god. Sa- 
dak, Zadak, Suduk is the Highest Phoenician god ; Zadok 
was the name of a Hebrew priest. 

From the extremity of the earth we have heard songs : 
Glory to Zadik! Isaiah, xxiv. 16. 

Malak, Moloch, has his prophet (priest) Malachi. Malchi- 
Zedek was priest of Elion, the Most High God of the Phoe- 
nicians and Hebrews. The Hebrew priest Eli bears the 
name of his God Eli, El. El-Iaho or Elijah, the man of 
God, has two names of the Hebrew God Eli and Iah. Da- 
vid's seer (priest) was called Gad from Achad the Sun. 
Oded the name of a Hebrew priest is Adad the Sun. Eden 
the Hebrew priest has the name of his god Adan the Sun. 
Ezra the priest has the name of the Sun Asar, Azar. We 
find Haman a name of Baal and Heman a Hebrew priest ; 
Merodach (Baal) and Mordecai ; Amos the priest and 
Amus the god, Amar the Sun and Inimer the Hebrew 
priest; Sebad-ios, a name of -Bacchus, and Iozabacl the 
Hebrew priest (Zebeclee). In the " Ascension of Isaiah," 
we find Amada the name of a Hebrew priest ; Bacchus is 
called Omadios and Muth (Amat, Hamath). 2 We find 
Abar the Sun, Abaris a Greek priest ; J£oios the Titan, 
Koias the Greek priest ; Ag the Sun (Agu-ieus, Ukko, lank, 
Apollo) and Aggeus the Hebrew priest ; Ad the god (Ado- 

1 Movers, 70. 8 Ibid. 372 ; The Ammidioi, 1 Esdras, v. 20. 



POLYTHEISM. 



315 



nis), and Adclo the priest, 1 Esdras, vi. 1 ; Mtts, the god, 
and Moosi-as the priest, 1 Esdras, ix. 31 ; Adan the God, 
Dani-el his priest ; 

I will confess to thee Adani Alahi! Adani Al! — Ps. lxxxvi. 12, 15. 

Mentn the Egyptian sun-god, Mantus a name of Pluto, 
Manetho, the Egyptian priest and historian; Chnuphis, the 
god Kneph, Chonuphis an Egyptian priest ; Iaho, Iah, the 
Hebrew God; Ihoa, Iahoa, the Hebrew priest, "the pro- 
phet :' n the Egyptian god Seb (Saturn), the Phoenician god 
Sabos, the Arabian Sabi, names of Bacchus 2 and Eusebius 
the priest. 

But you who desert Ihoh, who forget Har-Kadesh, who lay out a table to 
Gad and who fill a libation to Mani. — Isaiah, lxv. 11. 

Jehovah is the One God by many names, Salam, 3 Ado- 
ni, Alah, Alahah, Eloah, Elohi, Elohim, El, Eli, Eloi, Elon, 
Elion, Iah, Sabadth, Aisi, Iabe (Eubios, Evius) Saclai, Baal, 
Ahoh, Ihoh, Ahiah, Ao, Iao, Israel, Rabboni, &c. 4 Iao is 
the Hebrew God proclaimed by Moses ! 5 

My strength my song is IAH ; he has been my safety. 

This is my ELI ... my father's ALAHI. 

Extol him that rides upon the heavens by his name IAH. 

Exod. xv. 2 ; Ps. lxviii. 4. 

1 1 Kings, xvi. 12. 2 Movers, 23. 3 The Solumi, between Lukia and 
Kilikia (Cilicia), spoke Phoenician. — Movers, 15 ; Duncker, ii. 489. 

And in his army went up a race wonderful to behold, 

Uttering Phoenician words from their mouths. 

It dwelt in the SoLUMian Mountains by a wide lake. 

Wild as to their heads : shorn all round, but on top 

They wore the smoke-dried skinned heads of horses. Choerilus. 
Josephus quotes this passage, and claims these mountaineers for his nation 
in the time of Xerxes, which is hardly probable, because these Solumi lived on 
the Taurus range in Asia Minor, and the Jews dwelt in Palestine. Their 
name was that of their God Salom, which is found also on the Hebrew altar 
inscribed Ihoh-Salom, Judges, vi. 24, and in the name of their city Salem, the 
island Salam-Is, and the city Salamis in Cyprus opposite the Phoenician coast. — 
Odyssey, v. 283 ; Iliad, vi. 184; Herodot. i. 173. 

4 Gesen. Thes. ; Hosea, ii. 16 ; Samaritan Pentateuch, Gen. i. 1. 

5 Movers, 552. 



316 



SPIRIT-HISTORY OF MAN. 



He that sends forth light and it goes j calls it again and it obeys 
with fear ! — Baruch, hi. 33. 

I am Iahoh the Alahim, beside me is no Alahim ! — Isaiah, xlv. 5. 

He is the One Existence, simple abstract existence as in India. 

I AM that I AM. Ahiah asur ahiah ! 

AmAH (AhaHj Iahoh) has sent me ! — Exod. iii. 14. 

From the time of Homer down, we find Zeus constantly 
mentioned apart from the other gods : so also with his epi- 
thet " Father." 1 

The Great Leader in heaven, Zeus driving a winged chariot, arranging 
in order and caring for all things. And the army of the gods and dae- 
mons marshalled in twelve parts follows him, but Hestia alone remains 
in the house of the gods. — Plato, Phaedr. ii. p. 344. 2 

Zeus, what daring pride of mortals can hold back thy power, which 
neither sleep making all weak ever seizes, nor the unwearied Months of 
the gods. — Sophocles, Antig. ed. Boeckh, 585. 

Woe, Woe, 'tis by the Will of Zeus, Cause of all, Doer of all: for 
what is accomplished among mortals without Zeus ! What of these 
things is not Divinely accomplished ! — Aeschylus, Agam. 1456-9. 

When Homer wrote : 

The Will of Zeus was being accomplished, 

He acknowledged the One God as much as the Hebrew 
who said, 

Hear, Israel ; Iahoh, our God Iahoh, One. — Deut. iv. 6. 
But perhaps there is some man by the banks of the Nile possessing 
the name of Zeus : for in heaven there is but One I 

Euripides, Helen. 491. 

There is a mighty Zeus in heaven who overlooks and sways all things. 

Sophocles, Elektra, 174, 175. 
Zeus, Zeus, that crownest all, bring my prayers to pass. 

Aeschylus, Agamemnon, 973. 
And may Zeus render the earth fruitful at all seasons : and may the 
herds that feed before [the city] . . . bear young abundantly ! 

Aeschylus, Suppliants, 685, 689. 

1 Buckley, Aeschylus, p. 4, note ; Euripides, ii. p. 44. 

2 Bohn ; see Macrob. Sat. p. 319. 



POLYTHEISM. 



317 



King of Kings, most blest of the Blessed, and most perfect might of 
the perfect, Blessed Zeus, be persuaded and may it come to pass. 

Aeschylus, Suppl. 528. 

Whatever is fated that will take place ! the great, immense Mind of 
Zeus is not to be transgressed. 

How can I behold the Divine Mind, a fathomless view ! 

Aeschylus, Suppl. 1046, 1054. 
To be free from evil thoughts is God's (Theou) best gift. 

Aeschylus, Agam. 928. 
But I call upon the King of heaven Hallowed Zeus. 

Euripides. Iphig. in Tauris, 749. 
And I invoke Zeus the Lord of oaths. 1 — Sophocles, Philoctetes, 1324. 

Thou that dost inhabit the shining clouds of heaven, Zeus, pre- 
serve us! — Euripides, Phoenissae, 84, 85. 

Osiris is the Weaver of threads, who moves the shuttle from morning 
unto evening to prepare a covering for your body. 2 

1 slaughter the holy offering of the lamb for thee at Tan-tatho, who 
burn it in my flames. 

I am the Weaver of the garments, also the Inventor of the loom, the 
Contriver of the woof. 

There is One who has kindled the stars, who has woven the path of 
the chaff of the stars (the Milky Way) for the Servants the statues in the 
house of the Most High : who has lighted the stars for you ; who has 
woven for you the path of the chaff of the stars, the Most Holy One your 
Governor : He, praised by my voice in the house of the Most Holy, ex- 
alted by the song of praise, celebrated by the song of the choir, Most 
Sacred, Just . . . 3 

Glory upon thy face, Weaver of the plenitude of the lands of earth, 
Most Holy ! Lord of all that breathes ! Beautifier of the world ! Let 
me praise the Architect, the Author of the fulness of the Worlds ; who, 
at his time, let all things upon the earth and beyond this world exist, 
constructed them for me. 

Hymns and songs of praise to the Architect, who made them for me, 
for the home of man the image of the Former of men ; to Him who once 
created the girdle of delight, the course of the two stars for all years 
(sun and moon). 4 

Consideration of the Tamo (Creator) of the grain-kernels for man, of 
the stalks for clothes, the God who has spread out the circle of the earth. 

Covers, 171; Exodus, xvii. 16; Hosea, ii. 16. 2 Ublemann, Thoth: 

quotes Turin. Hymnol. vi. 3. 3 Seyffarth, Theol. Sehr. der alten Aegypter, 
pp. 10, 9, 8, T. 4 Ibid. Book of the Dead, chap. 1. 



318 



SPIRIT-HISTORY OF MAN. 



Thus says Os-har-ham N. N. the Just : 

It is I who let the corn grow for the servant, splendid wheat flour for 
the laborer of the vale at the hour of his life, also garments for the naked, 
raiment for the uncovered, mantles for the denuded. 

Book of the Dead, Seyffarth, Theolog. Schr. p. 34. 
Good Divinity, Lord of Abydos, 
Thou givest fruit-bearing trees of all kinds, 
The splendor of the clouds of heaven 
And the light of sight 
To those who pray to 
Thee and the leaders of the star-house. 
Devote to me, my God, a place of rest. 

Uhlemann, Todtengericht, 13. 

Let me enter into thy people to all times ! 

Seyffarth, Theolog. Schr. p. 30. 

Osiris, the Good Divinity, the Lord of life, the Great Mighty God, 
King to eternity, Creator of the plenitude of the lands and of heaven, 
"Weaver of the rich girdle of the lands, the Great God, Lord of the lovely 
city Abydos, Ruler of his slaves to all times ! 

Uhlemann, Todtengericht, 15. 

I sing the works of Neb (the Lord) delighting my heart as long as I 
walk in the house of Neb (the Lord). 1 

His is the End as his is the Beginning ! ! ! 2 

In one of the oldest Persian hy mns that have come down 
to us is the following : 

Who made the course of the Sun and the Stars ? 

Who gives increase to the Moon and lets her vanish ? 

Who holds the earth and the clouds above it ? 

Who the waters on the fields and the trees ? 

Who lent swiftness to the winds and streams ? 

Who made good lights and the darkness ? 

Who made the good warmth and the frost ? 

Who made the morning-red, the evening and the night ? 

Who made Armaiti (Earth) the wide, the rich in fields ? 

Who holds up the son to the father when he departs 

If not Thou Ahura-mazda ! Thou thyself the 

Purity ! Praised high above all Thou All-Spirit, 

Thou original fountain of all that live ! Jacna, 44. 3 



'Nebo, "lord." 
See Rev. xxii. 13. 



2 Book of the Dead, Seyffarth, Theolog. Schr. p. 15. 
3 Haug, Zeitschr. der D. M. G. vii. 328 ; Duncker, ii. 359. 



POLYTHEISM. 



319 



In later invocations is found : 

I praise Ahura-mazda the shining, the very good and very great, very 
perfect and very strong, very discerning and very beautiful, Who clothes 
himself in a star-embroidered robe in which no end is visible ; Conspicu- 
ous in purity, Who has the good gnosis, Who is the fountain of well- 
being, Who has created us, Who has formed us, Who has nourished us, 
the most Perfect of intelligent beings ! For the sake of the Holy Word 
we will to honor the Wisdom of Ahuramazda, for the Revelation of the 
Holy Word we honor the tongue of Ahuramazda. — Jesht Fravashi. 1 

I pray to Ahuramazda the abounding in light, to the Holy Immortals 
(the Amesha £penta), to the body of the Steer (Heaven, the Divine 
Male), to the Soul of the Steer. 

I praise thee Fire, son of Ahuramazda, the quickest of the sacred 
Immortals, I invoke the Fire of Ahuramazda with all fires ! 

I celebrate Mithra the elevated, immortal, pure, the Sun, the King, 
the Potentate of the lands, the quick Steed, the Eye of Ahuramazda, who 
increasest the pairs of beeves ; and Ramakhathra. 

I praise the holy £raosha endowed with holiness, the victorious, who 
gives the world abundance, and Racnu (the Spirit of Righteousness) the 
very just, and Arstat (the spirit of truth) 2 who gives the world all 
blessings . . . 

I praise the Fravashi, the heavenly Mount which preserves the Wis- 
dom, the Navel of the waters : and all heights, effulgent with purity, 
which Ahuramazda has made, and the pure water and the trees which 
Ahuramazda has given . . . 

I praise the Moon which preserves the Steer's keim ... I praise the 
Months ... I celebrate the Years and the Stars, the holy and heavenly 
creations, and the Uncreated Lights that have no beginning ; and the 
resplendent, brilliant Tistar (Sirius). 

I praise the holy word, the pure, the active, which is given against 
the Evil Spirits (Devs), given through Zarathustra's mediation ; I 
praise all the Lords of Purity that Ahuramazda has revealed and Zara- 
thustra published . . . — Zendavesta. 3 

1 Duncker, ii. 359. 2 But when he comes, the Spirit of Truth, he will 
guide you in all truth. — John, xvi. 13. s Duncker, ii. 357-359. 



CHAPTEE XII. 



BRAHMANISM AND BUDDHISM. 

In living beings slumbers the Primal God under the name Purusha and 
under the form of the living soul. 

Bhagavat-Purana, vii. 14, 37, 38; 13, 4. 
Est Deus in nobis : agitante calescimus illo ; 
Impetus hic sacrae semina mentis habet. 

Ovid, Fasti vi. 5, 6. 

The heart is the seat of the Atman. 

Chandogya-Upanishad. 

The further we go back in the history of mankind 
whether in Italy, Greece, Africa, Barbarian Europe, Pales- 
tine, Asia Minor,' the Caucasus, Margiana, Baktria, Scythia, 
across Iran through Cashmere to the Indus, the tribal or- 
ganization is the earliest found. Mankind were divided 
anciently into tribes speaking different dialects or lan- 
guages. 1 Niebuhr says : " The further we look back into 
antiquity, the richer, the more distinct and the more broad- 
ly marked do we find the dialects of great languages. They 
subsist one beside the other with the same character of 
originality, and just as if they were different tongues. The 
notion that there was a universal German, or a universal 
Greek language in the beginning is purely ideal. It is only 
when the dialects, after having been gradually impoverished 
and enfeebled, become extinct, and when reading grows to 
be general, that a common language arises. 2 " These differ- 
ences of language have been gradually lessened by the 
fusion of tribes through conquest and the gradual accumu- 

1 Ranke, Hist. Popes, p. 11. Am. ed. 2 Niebuhr's Rome, Am. ed. i. p. 49. 



BRAHMANISM AND BUDDHISM. 



321 



lation of many tribes into a single nation. Such nations 
after becoming consolidated were in time perhaps combined 
into an empire or that fusion of states which Eome govern- 
ed in Italy. " This name was in the earliest times a national 
one in the south; and it was not extended to the more 
northerly regions until the Roman sway had united the 
peninsula into one state, and by colonization and the dif- 
fusion of the Latin language had moulded its inhabitants 
into a single nation." " ~No country that was divided 
amongst a variety of nations . . . bore any general name in 
the early ages of antiquity until some one people became 
master of it. Had Asia Minor for instance continued a 
united state after Croesus subdued all the country to the 
west of the Halys (Alus), 1 the name of Ludia would pro- 
bably have come into use for the whole, as that of Asia did 
subsequently for the countries which made up the kingdom 
of Pergamus, and that of Asians for their inhabitants." 2 
"We read of petty kingdoms throughout Syria, Palestine, 
Arabia, Egypt, Persia, Cashmere and on the- Indus. In 
Edom, when Iob-ab was dead, Husham of the land of the 
Temanites (Ataman) reigned . . . and after him Hadad. 3 
"We find also the Nat-ophath-i, the Sucath-i, Ken-i, the 
children of Gad, the Eobani, the Hagari, the Hadadites or 
Hittites, the Iabusi, the Amori, the Amalekites, the Ban- 
iami, the Akroni, the Asadothi, the Avi, the Asak-iUoni, 
the Gashuri, the Machati, the Anaki, and many kings ; 4 
the kings of Maclon, Shimron, Achasaph, Gazar, Makadah, 
Iaracho, Dabar (Debir), Habron (Hebron) Iarmuth, Lachish, 
kings of the Amorites on the west side of the Jordan, kings 
of the Canaanites, the king of Iaroshalam, of Tappuah, Hor- 
amah, Arad, Libnah, Adullam, Bethel, Aphak, Dor, 
Tanach, Kadash, Iokaneam and very many other small 
principalities. Compare also the number of tribes and 
nations assembled to besiege Troy, according to Homer. 

1 Ilus, Aloh, Allah. 2 Niebuhr's Rome, Am. ed. p. 30. 

3 1 Chron. i. 45, 46. 4 Joshua, xi. xii. xiii. ; 1 Chron. ii. iii. 

21 



322 



SPIRIT-HISTORY OF MAN. 



Larger states were formed out of the smaller ones and final- 
ly the Babylonian, Persian and Greek world-monarchies 
arose causing a more general prevalence of one language 
within the empire. 

A fusion of peoples to some extent must have taken 
place in the countries about the Caucasus and north of it 
from the Black Sea to the Caspian. The Median, Assyrian, 
Sclavonian, Goth and the Pelasgic-Greek dwelt near to- 
gether, based as to language upon a primitive element, the 
earliest grammatical forms, having the same general philo- 
sophy of the structure of language. Similar ideas and 
mutual intercourse must have taken place from Austria to 
Baktria. We know that recruits for the Persian armies 
were drawn from their northern neighbors, and intercourse 
must have existed long previously. As semi-civilized 
nations they grew up together with many resemblances be- 
tween them. Then came the gradual descent from Iran 
and Baktria upon Cashmere, later upon the Indus, at last 
into the valley of the Ganges. Finally, many centuries 
later, from the same hive north of the Euxine and the Cas- 
pian we find an emigration west, south-west and north- 
west into France, Italy, Scandinavia and the British Islands. 
From these causes and especially from mutual intercourse 
between the nations the verbal resemblances have arisen 
which are now traced from Ireland and England across 
Europe, Sclavonia, Media and Persia to India. " In fact, 
long before the time when our history happens to com- 
mence, the face of Europe had been changed by migrations 
no way inferior in power, or as to the swarms that took part 
in them, to those which gave rise to the later revolutions in 
the destinies of mankind. Such a movement of countless 
hosts, of which no recollection would have remained but 
for an incidental mention of it by Herodotus, without any 
indication of its date, was the expedition of the Illyrian 
Encheleans who seem to have penetrated into the heart of 
Greece and even to have sacked Delphi. I conceive 



BRAHMANISM AND BUDDHISM. 



323 



that this must refer to a migration of the whole Illyrian 
people from remote northern regions : and I incline to think 
that the earlier Pelasgian population in Dalmatia which 
was overpowered by them, was not quite exterminated." 
" I have ascertained the existence of Pelasgian tribes, firmly 
settled as powerful respectable nations in a period for the 
most part prior to our historical knowledge of Greece. It 
is not a mere hypothesis, but with a full historical convic- 
tion, that I assert there was a time when the Pelasgians, then 
more widely spread than any other people in Europe, ex- 
tended from the Po and the Arno almost to the Bosporus." 1 
Two languages may in some points be nearly akin, in 
others altogether alien. Such is the relation between the 
Sclavonic and the Lithuanian. In this manner the Persian 
is connected with the Sclavonic in many of its forms and 
roots. In Latin there are two elements mixed up together ; 
one of them connected with the Greek, the other entirely 
foreign to it. 2 The whole country between Media and the 
Danube was occupied by a series of cognate tribes. These 
Scuthians (Scythians) and the Medes were in continual con- 
tact and collision. The Pelasgians may be traced step by 
step to a primitive settlement in Media. 3 The Thracians, 
Getae, Scuthae and Sauromatae were so many links in a 
long chain connecting the Pelasgians with Media. The 
Sauromatae were at least in part allied to the Sclavonians ; 
and the Pelasgian was unquestionably most nearly allied 
to the Sclavonian. 4 Sclavonian is the point of transition 
from the Semitic to the Indo-germanic languages. 5 There 
are resemblances between Sclavonian, Semitic and Old 
Italian. 6 The Sclavic peoples have notoriously remained 
in connection with the Persa-Arians up to a tolerably late 
period. 7 u Indi, Persians, Greeks, Komans, Germans, 

1 Niebuhr's Rome, i. pp.* 47, 48. 2 Ibid. p. 49. 

3 Donaldson's Varronianus, p. 40. 4 Ibid. p. 59. The Sclavonians originally 
dwelt in the north of Media, in the countries joining Assyria. — Ibid. 72, 74. 
5 Ibid. 72. 6 Ibid. 75. 7 Weber, Ind. Stud. i. 291, note. 



324 



SPIKIT-HISTOBY OF MAN. 



Sclaves, all probably dwelt together in an earlier time." 1 
The Sclavonians came from the banks of the Borysthenes 
into Dalmatia and later into Italy. 2 They were the ancient 
Sarmatians, a nation living on the Don and near the Caspian 
Sea. 3 Sanskrit is nearest to the Greek after the Old-Persian. 
"Homeric-Greek, Old-Persian and the language of the 
Hindu Yedas are alike in some points." 4 In respect to lan- 
guage the Assyrians belonged to the Zend peoples, to the 
Indogermanic family. 5 The Sclavonians dwelt in the 
northern part of Media joining Assyria. 6 Strabo confines 
the name Ariana to the races which inhabit the region ex- 
tending from the Indus to the Medes and Persians, up to a 
line which he draws from the Kaspian Gate to Kerman. 7 
The language of the Caucasian Hindus is only a dialect of 
the language in which the Zendavesta and the 'inscriptions 
of Cyrus, Darius and Xerxes are composed. 8 As early 
perhaps as four thousand years ago, a race uttering words 
related to our own gradually descended from Ariana as the 
conquerors of India. They were a pastoral people bearing 
the name which Herodotus gives to the Medes (Areioi), 
Arya. Their country was Airiana, Iran, Aria, called also 
Aryavarta, Airy ana Yaedjo, Eran Yej. 

Some of the oldest deities of the Vedic peoples were 
those of the Medo-Baktrians and Persians. The color of 
these tribes, who are first found on the Indus, was white. 
They speak of the Ariau color, which distinguished them 
from the aborigines who were black races. 9 The Varani, 
the Aparnoi in Baktria, the Parni in Margiana, the Pasianoi 
and the Tambuzi in Baktria, are names of peoples which 
connect India with the countries south and west of the Cau- 

1 Spiegel, Yendidad, p. 4. 2 Universal Hist. xix. 638. 

8 Bunsen, Phil, of IJniv. Hist. ii. 8. 4 Haug, Zendstudien ; D. M. G. vol. vii. 

6 Movers, 69 ; Munk, Palestine, 434. 6 Donaldson's Varronianus, pp. 72, 74. 

7 Duncker, ii. 308. 8 Ibid. ii. 14, 308. 9 Ibid. ii. 245, 11, 12, 13, 14; 
Roth Zur Lit. und Gesch. des Veda; Weber, Ind. Stud. i. 161, ff. ; Allen's 
India, 23, 24. 



BRAHMANISM AND BUDDHISM. 



325 



casus. Parthia is the country of the god Bharata, the 
Abrat or Euphrates is his river. 1 The Yarani must have 
adored the burning god Varan or Yaruna ; the Aparnoi the 
same god under the name Abakan, Pharan or Baran, for 
ancient nations and tribes usually bore deity-names. The 
Pasianoi seem to have the name of the godPushan in India, 
Apasson in Babylon. The Arii adored the sun-god Ar ; 
the Asii worshipped As, the Sun ; the Getae Achad, Choda, 
God ; the Gelai served Agal the Sun ; the Medoi, Amad ; 
the Zngoi Asak or Osogo ; the Bati served Abot, Phut, or 
Buddha the sun-god, the Soanes adored Sonne, Asan or San 
the Sun ; the Artaei Arad. 2 The Nisaei adored the Babylo- 
nian god Anos, Nuseus or Dionysus. 

Like the Babylonian and Persian peoples the tribes on 
the Indus had originally but three castes : the priests, war- 
riors, and the third caste composed of agriculturists, traders, 
artisans, &c. But from the conquered people of India a 
fourth class was subsequently created called the Sudras, 
who were the servile caste. " A Suclra is born to serve." 
" The language of the Yedas is an older .dialect, varying 
very considerably, both in its grammatical and lexical cha- 
racter, from the classical Sanskrit. In many of the points 
in which Yeclic and Sanskrit disagree, the former strikingly 
approaches its next neighbors to the westward, the language 
of the Avesta, commonly called the Zend, and that of the 
Persian inscriptions." 3 "It has long been looked upon as 
settled beyond dispute that the present possessors of India 
were not the earliest owners of the soil, but, at a time not 
far beyond the reach of history, had made their way into 
the peninsula from its north-western side, over the passes of 
the Hindu-Koh, through the valley of the Kabul, across the 
wastes of the Penjab. And the Yedas show them as still 
only upon the threshold of their promised land, on the In- 

1 Aprathah, Gen. xxxv. 19. 2 See Strabo, xi. ; Universal Hist. Persian 
and Median names, passim. 3 Prof. Wm. D. Whitney, in the Journ. of the 

Am. Oriental Soc. iii. 296, 29V. 



326 SPIRIT-HISTORY OF MAN. 

dus, namely, and the region on either side of it, covering the 
whole Penjab, extending across the little neck of territory, 
which, watered by the holy Sarasvati, connects the latter 
with the great basin of Central Hindustan, and touching 
the borders of this basin on the courses of the Yamuna and 
Ganges." 1 The ring of the Magi is found in India ; also the 
deities and the basis of the philosophy of the countries sur- 
rounding Babylon. 

We find the following resemblances in name between 
Hindu gods and deities further west : Bhaga (Bog, Baga, 
Bacch-us), Aclitya (Adad, Adat, Tat, Taaut, Tot, Thoth), 
Damunas (Dominus, Daimon), Atman (Temen, Atumn-ios, 
Autumn-us, Adam), lama (Ioma, lorn, Am, Euim-os, Yima) ; 
Yarun,Varuna (A varan, 1 Maccabees, ii. 5, Paran, Perenn-a, 
Huperion, Hebron, Brenn-en " to burn"), 2 Bharata (the 
Shachamite god Berith, 3 the Macedonian god Perit-ius the 
name of a month-deity, Huper-BERET-aeus a Macedonian 
month-god, Ephrath, Gen. xxxv. 16, the Biver Euphrates or 
Frat), Pramati (Pharmuthi an Egyptian month-god ; Pro- 
metheus), 4 Agni (Ignis in Latin, Akan, Kan, Chon, Kin, 
lakin, Guni in Hebrew), Mithra (the Babylonian Bel-Mith- 
ra, the Persian Mithra), Push an (Apasson), Aim (Ehoh, 
Ehou, Ahoh, Iahoh), Ansa the Aditya (Anos, Nuseus), 
Brahma (Abram, Bromius), 5 Hari the Sun (Har, Horus 
in Egypt, AriEl, Ar-es, Ar=Eire), Aryaman (Kimmon, 
Areimanios). 

" "Without thee Yaruna I am not the lord of a mo- 
ment." To Yaruna men pray that their sins may be for- 
given. He watches over what is morally right and repels 
and punishes the wrong. He knows all men's thoughts 
and deeds. Therefore the poets surround him with spies 

1 Prof. Wm. D. Whitney, in Journ. of the Am. Oriental Soc. iii. 311. 

2 Compare the sun-name of Brenn-us, the king ; Baridna. — Matthew, xvi. 17 

3 Judges, ix. 4, 46 ; EL-Berith and Baal-Berith. 

4 The months bore deity-names. — Kenrick, i. 211 ; Lepsius, Einleit, p. 144. 

5 Sanskrit scholars derive Brahma from Brih, the verb " to strain " in prayer. 



BRAHMANISM AND BUDDHISM. 327 

like the Persian Mithra. 1 Yaruna is the Sun. 2 Yaruna in 
glittering glory sits throned afar in his hundred-gated pal- 
ace. When the dawn appears he mounts with Mitra a 
golden chariot ; at evening one of iron. 

One of you is Lord and sacred ruler ; and he who is called Mithra summons 
men to exertion. — Vasishtha. 3 

The sun is the eye of Yaruna, the wind is his breath. The 
God of the highest heaven (Varuna) has shown to the sun, 
the sea and the stars their path and has ordered the seasons. 4 

The regal Yaruna verily made wide the path of the Sun to travel on his 
daily course. — Wilson, Rigv. Sanhita, i. 62. 

Thou Indra, art King : they who are gods (are subject) to thee : therefore 
Scatterer (of foes), do thou protect and cherish us men : thou art the protector 
of the good, the possessor of wealth, the extricator of us (from sin): thou art 
true, the investor (of all with thy lustre), the giver of strength. — Wilson, ii. 166. 

"The oldest system of philosophy confines itself closely to 
the explanation and commentating of the Yeda, to the tra- 
ditional side of the religion. Also the name Yedanta, End 
of the Yeda, indicates that it is the conclusion and the sum 
of the commenting theology. After the explanations of 
Yeda-passages follows the doctrine of the means of salvation, 
which are either outward, as the observance of the ceremo- 
nial, the laws of purification, the offering ; or inward, as 
soothing and taming of the senses, listening to and under- 
standing the revelation, recognition of Brahma." 

" It is different with Speculative Inquiry which issued 
not from the traditional side of religion, but directly from 
the idea of God. It let alone all these endless torturings to 
deduce the God-conception from the Yedas and to place it 
in harmony with them, and attempted to deduce the exist- 
ence and nature (Wesen) of Brahma from its own concep- 
tion. Out of this Conception then must also the Creation of 
the world be explained and the existing reality be brought 
into agreement with it. For a sharper piercing reflection, 

1 Wuttke, ii. 263 ; Roth, Die Hochsten Gotter der Arischen Volker. 

2 Wilson, Rigv. Sanh. ii. p. 8, § 8, note. 

3 Roth, Die Hochsten Gotter der Arischen Volker. 4 Duncker, ii. 62. 



328 



SPIEIT-HISTOET OF MAN". 



the difficulty in bringing together the Brahma-conception 
and the material world lay in this, that Brahma, as World- 
soul, was considered absolutely immaterial, not perceptible 
by the senses, and Non-Matter; and yet the Matter, the 
world of the senses, must stream out of him so that he must 
be not only the intellectual but also the material Basis of the 
world. To remove this dualism and contradiction, the 
Hindu philosophy grasped a simple but confessedly very 
bold means : it denied the entire sensible world ; it sunk 
the whole world in Brahma. This is the doctrine of the 
system of the Mimansa (Inquiry). There is but One Exist- 
ence ; this is the Highest Soul (Paratma, the highest Breath) 
as Manu's Laws already name Brahma. There is nothing 
outside of this Highest Soul ; what seems to exist outside of 
it is only delusion. The Energy (§akti) of the Highest Soul 
and its unfolding (prakriti) is the seed out of which the vis- 
ible world proceeds. Nature is nothing but a play of the 
World-soul with appearance, it begins to shine and vanishes 
again. Only the deception of the senses mirrors manifold 
forms before man where but One inseparable Actuality ex- 
ists. Like sparks out of the sputtering Fire, living beings 
come forth from the World-soul and return to it again. The 
conduct and action of the living beings is not caused by the 
spark of Brahma indwelling in them (which is considered 
altogether logically as simple and at rest), but through the 
body and through the senses, which, themselves appear- 
ance and deceptive, take up into themselves and mirror 
forth the deception of the Maja (the world of external 
things). Through this appearance (Schein) is the soul of man 
in darkness, that is, held in the belief that the external 
world exists and that man is subjected to the passions of 
grief and joy, and man acts determined through the appear- 
ance and the emotion which has proceeded from this. In 
truth the human soul is an unsevered part of Brahma the 
Highest Soul ; only the deception of the senses lets the soul 
believe that it exists by itself (fur sich), that the perceptible 



BKAHMANISM AND BUDDHISM. 



329 



world exists, that there is a manifold world independently 
existing by itself. This deception must be removed by in- 
quiry which lets us know that all that is, is the Highest 
Being, the World-soul himself: thereby vanishes the illu- 
sion of a many-formed world. The freedom of men from 
the senses, from the sensible world and the passion caused 
by it, is the perception that the sensible world has no exist- 
ence, that the .human soul is not severed from the Highest ! 
Thus man finds the right way back from the sensible world 
and its independent existence to Brahma by earnest thought, 
which convinces him that his soul is of divine nature, an 
unsevered part of the Highest Soul, that all is the Highest 
Soul and that he is himself Brahma !" 1 The doctrine of the 
" two Mimansa" seems to have been brought into its present 
systematic form later than the Sankhya doctrine. This sys- 
tem seeks to show that the doctrine that Creation is a de- 
ception and the transcendent Brahman the only actual ex- 
istence is the fundamental doctrine of the Yedas, since all 
the passages are brought into harmony with this monotheis- 
tic pantheism. 2 

I have beheld the Lord of Men with seven sons (the seven solar rays) ; of 
which delightful and benevolent (deity) who is the object of our invocations 
there is an all-pervading middle brother, 3 and a third brother, 4 well-fed with 
(oblations of) ghee. 

They yoke the seven to the one-wheeled car : one horse named Seven bears 
it along : the three-axled wheel 6 is undecaying, never loosened, and in it all 
these regions of the universe abide. 

The Seven who preside over this seven-wheeled chariot (are) the seven 
horses ; seven sisters ride in it together, and in it are deposited the seven forms 
of utterance. 

Who has seen the Primeval (Being) at the time of his being born : what 
is that endowed with sitbstance which the Unsubstantial sustains : from earth 
are the breath and blood, but where is the soul : who may repair to the sage to 
ask this ? 

. . . What is that One alone, who has upheld these six spheres in the form 
of the unborn? 

Let him who knows this (truth) quickly declare it ; the mysterious condi- 

1 Duncker, ii. 162, quotes Colebrooke, &c. 2 Weber, Vorles. p. 217. 

3 Vayu, Air. 4 Agni, Fire. 6 Present, Past and Future. 



330 



SPIRIT-HISTORY OF MAN. 



tion of the beautiful ever-moving (Sun) : the rays shed milk from his head, 
investing his form with radiance ; they have drunk up the water by the paths 
(by which they were poured forth). 1 

The Mother (Earth) worships the Father (Sun) with holy rites, for the sake 
of water ; but he has anticipated (her wants) in his mind : whereupon, desirous 
of progeny, she is penetrated by the dews of impregnation, and (all) expectant 
of abundance, exchange words (of congratulation) .... 

The twelve-spoked wheel of the true (Sun) revolves round the heavens, and 
never (tends) to decay : seven hundred and twenty children in pairs (360 days 
and nights) Agni, abide in it ... . 

The even-fellied undecaying wheel repeatedly revolves : ten united on the 
upper surface bear (the world) : the orb of the Sun proceeds, invested with 
water, and in it all beings are deposited. .... 

He who knows the Protector of this (world) as the inferior associated with 
the Superior and the Superior associated with the inferior, he is, as it were, a 
sage ; but who in this world can expound : whence is the Divine Mind in its 
supremacy engendered? . . . 

Two birds associated together 2 and mutual friends take refuge in the same 
tree : one of them eats the sweet fig ; the other, abstaining from food, merely 
looks on. 

Where the smooth gliding (rays) cognizant, distil the perpetual portion of 
ambrosial (water) ; there has the Lord and steadfast Protector of all beings 
consigned me, (though) immature (in wisdom). 

In the tree 3 into which the smooth-gliding, feeders on the sweet, enter and 
again bring forth light over all, they have called the fruit sweet, but he par- 
takes not of it who knows not the Protector (of the universe). 

I ask thee (Institutor of the rite) what is the uttermost end of the earth : 
1 ask thee where is the navel of the world : I ask thee what is the fecundating 
power of the rain-shedding steed : I ask thee what is the supreme heaven of 
(holy) speech. 

This altar is the uttermost end of the earth : this sacrifice is the navel of 
the world: this Soma-juice is the fecundating power of the rain-shedding 
steed; 4 this Brahma is the supreme heaven of (holy) speech. . . . 

1 The sun drawing water. The rays give out and absorb water. 

2 The human soul and the Great Soul of the world. 3 The sun. 

4 The swift horse (of the Sun) approaches the place of immolation, medi- 
tating with mind intent upon the gods ; the goat bound to him is led before 
him; after him follow the priests and the singers. 

They have seen thy doings, God ! the goings of my God my King in the 
sanctuary. 

The singers went before, the players on the instruments after, among them 
were the damsels playing on the timbrels. — Ps. Ixviii. 24, 25. 

The Persians called the Sun " the Swift Horse," " the Eye of Ahura-Mazda." 
— Duncker, ii. 357 ; Spiegel's Vendidad, iii. 5. 



BRAHMAN ISM AND BUDDHISM. 



331 



I distinguish not if I am this All; for I go perplexed and bound in mind; 
when the first-born (ideas) of the truth reach me, then immediately shall I 
obtain a portion (of the meaning) of that (sacred) word. 

The immortal (part) cognate with the mortal, affected by (desire of) en- 
joyment, goes to the lower or the upper (sphere) : but (men beholding them) 
associated, going everywhere (in this world, together), going everywhere (in 
other worlds, together) have comprehended the one, but not comprehended 
the other . . . 

They have styled him (the Sun), Indra, Mitra, Yaruna, Agni, and he is 
the celestial, well-winged Garutmat ; for learned priests call One by many 
names, as they speak of Agni, Yama, Matariswan . . . 

The fellies are twelve ; the wheel is One ; three are the axles ; but who 
knows it ? Within it are collected 360 (spokes, days), which are, as it were, 
movable and immovable . . . 

The uniform water passes upwards and downwards in the course of days ; 
clouds give joy to the earth ; fires rejoice the heaven. 

I invoke for our protection the celestial, well-winged, swift-moving, majestic 
(Sun), who is the germ of the waters ; the displayer of herbs ; the cherisher of 
lakes ; satisfying with rain the reservoirs. 1 

Agni, the embryo of the waters, the friend accomplishing (all desires) with 
truth, has been placed (by the gods) amongst men, the descendants of Manu. 

Agni when kindled is Mitra ; and, as Mitra, is the invoker (of the gods) ; 
Yaruna is Jatavedas : Mitra is the ministering priest: Damunas is. the agitator 
(Yayu) : Mitra (is the associate) of rivers and mountains. 2 

The seven rivers display his glory ; heaven and earth and sky display his 
visible form : the sun and moon, Indra, perform their revolutions that we may 

See AND HAVE FAITH IN WHAT WE SEE. 

We invoke to become our friend, Indra, who is attended by the Maruts ; 
whose great power (pervades) heaven and eartb, in whose service Yaruna and 
Surya are steadfast, and whose command the rivers obey. 

May we continue in the favor of Yaiswanara, for verily he is the august 
sovereign of all beings : as soon as generated from this (wood) he surveys the 
universe ; he accompanies the rising Sun. 

Who Agni amongst men is thy kinsman? Who is worthy to offer thee 
sacrifice ? Who indeed art thou, and where dost thou abide ? s 

Above all spirits reaches Agni upon earth, in the air, 
in the sun : and this is because he is the purifying Offering 
of fire by which human, inhuman and superhuman demons 
on earth, in the air and in heaven are driven out. This 



1 Wilson, Transl. Rigv. Sanhita, ii. pp. 125-144. 2 Mitra, Agni, Yaruna, 
are all one.— Wilson, Rigv. ii. 332. 3 Wilson, i. 263, 261, 254, 198. 



332 



SPIRIT-HISTORY OF MAN". 



feeling of offering (Opfergefiihl) is most closely connected 
with the material-spiritual Light-feeling (Lichtgefiihl) with 
the human feeling of repentance, witli the physical-moral 
sentiment of purification. This Yeclic Pramati, the think- 
ing, time-measuring Fire-light upon the altar, is, like the 
Greek Fire-spirit Prometheus, the civilizationsprinciple 
among the oldest shepherds and cultivators of the earth ; . . . 
from this civilizationsprinciple proceeds later Brahma, the 
Power of the meditating and creative Light-Word (Licht- 
wort) and prayer. Through the ceremony of offering upon 
the altar, the Fire-ghost becomes the Offer -ghost; "the 
offerer" who is a priest is, symbolically, " the offered up" 
(Geopferter). Agni, who is father and mother, son and 
daughter ; who enters into all human relations and is the 
Fire in the Airy Sea, in the Lightning considered as a 
purifying, atoning fire-offering, is, in the later performance 
of the ceremony, the priestly Agni become World-Spirit : 
the purifying gloom-expelling primal Offering in which the 
Spirit of the World is at once the offerer and the offering ; 
so that from his mouth issue the words and the rhythm, from 
his body break forth the objects of Nature and are distrib- 
uted to the universe as parts of the offering. In this system 
all the individual Element-gods appear proceeding out of 
the heart (Manas, Mens) of " the offered up," together with 
the Senses that connected with the Manas find their one- 
ness in it. When these ideas are united with the Atomic 
theory, the living atoms are considered as seeds which ex- 
ternally expand themselves into life but in the heart (Manas) 
are the archetypes, images or undeveloped " ideas" of the 
senses. Their origin is the Manas, the inner Sense (as Soul 
of the world). The Heart (Manas) wakened by Love be- 
comes creative ; from it the Senses emanate, make the Inner 
Space within the Heart external, render it the World-Space, 
and become the causes of all things. Brahma issuing in 
the Senses fills all Space and is every thing. 1 

1 Baron v. Eckstein, Weber, Ind. Studien, ii. 376-379. 



BRAHMANISM AND BUDDHISM. 



333 



Agni immortal sustainer of the universe, bearer of oblations, deserving of 
adoration, I will praise thee, who art exempt from death, the preserver, the 
sacrificer! — Wilson, Rigv. i. 119. 

The Sun is the Soul of all that is fixed or movable. 1 
There is only one single Deity, the Great Spirit (Mahan 
Atma the Great Soul) ; this is also named Sun, for he is the 
" Spirit" of all beings. 2 u The Yedas say in many passages : 
There is in truth but One Only God, the Supreme Spirit, 
the Lord of the universe, and the universe is his work." 3 

In shoreless ocean, in the midst of worlds, greater than the great 
(das Grosse), streaming through all light with his radiance, stays Prad- 
shapati (Brahma, Lord of creatures) in the interior within : into him 
this All enters, again streams forth, in him the gods stay all together. 
This is what was and will be ; it dwells in the highest unchangeable 
Aether . . . This alone is the Right, this is the True, this is the highest 
Brahman of the god wise. — Mahanarayana-Upanishad. 4 

The Spirit is One and Everlasting ! 5 

Brahma through whom all things are illumined, who with his light 
lets the sun and the stars shine, but who is not revealed by their light. 

Sankhara, Atma-Bodha, 61. 6 

God is concealed in all things ; whoever recognizes Him as the only 
Lord and as Him who compasses All, he becomes immortal. He is the 
mouth of all beings, their head and throat, He dwells in the heart of 
all beings ; He fills the All ; He is omnipresent ; He, the Spirit (Purusha), 
He the Cause (Beweger) of Being, He is Light, and imperishable ; the 
Spirit, as large as the thumb, dwells always in the heart of men, and 
makes itself known through the heart, the will and thought. 

Kaivalya-Upanishad, 7-9. 7 

" There are, here and there, prayers especially to Qiva which 
in religious fervor and childlike trust can be confidently 
placed by the side of the best hymns of the Christian 
Church : but their number is in truth very small." 8 

1 Wuttke, ii. 262. 2 Ibid. ii. 254. 3 Jancigny, Inde, 112 ; Allen's 
India, 368. 4 Weber, Ind. Stud. ii. 80, 81. 5 Sankhara, Atma-Bodha, 

36, 38, 39, 60, 64 ; in Wuttke, ii. 259. 6 Wuttke, ii. 324. 

7 Wuttke, ii. 32S. 8 Weber, Akad. Vorlesungen. 



334: 



SPIRIT-HISTORY OF MAN. 



" The beginnings of philosophical speculation go back 
to a very high antiquity. As early as the Samhita of the 
Rik Yeda, at any rate in the latest parts of it we found 
hymns which indicate a high degree of reflection : in par- 
ticular, here as among all other peoples it is the question 
respecting the origin of the world which gave the strongest 
impulse to philosophical reflections. The mystery of exist- 
ence, being and life, forced itself immediately on the mind 
and at the same time with it the question how is this riddle 
to be solved, what is the cause of it. The most natural sug- 
gestion and obviously the most primitive is the idea of an 
eternal Matter, a chaotic mass, into which gradually comes 
order and clearness, whether owing to its own native capa- 
city of development or through an impulse from without. 
This implies then an object, a being external to that chao- 
tic mass. When we have got so far we are near the thought 
that this Being that gives the impulse is higher and more 
exalted than that chaotic primitive-Matter, and with the 
advance of speculation this primal Matter sinks ever into a 
less prominent position until at last its existence even ap- 
pears as caused by the will of that Being, and consequently 
the idea of creation arises. We can follow this gradual 
gradation in. the Vedic texts with tolerable certainty. In 
the older passages it is everywhere said that the worlds 
were established with the help of metra." 1 

From Spirit and Matter, the Two Principles of all things, 
we find, besides many others, three main schools derived. 
These three philosophies are the Brahman which retained the 
Spirit (the One Being) and denied Matter ; the Sankhya which 
retained Matter and denied the One Existence ; last, the 
Buddhist school which denied both Spirit and Matter and as- 
sumed the existence of unintelligent souls 2 (or living atoms 3 ) 
and adopted abstract Existence in place of Matter. The Chi- 

1 Weber, Vorlesungen, 210, 211. 2 Duncker, ii. 178, 183; St. Hilaire, 

Bouddkisme, 194; Cousin, Hist. Mod. Phil. i. 3*74. 3 Ind. Stud. ii. 376. 



BRAHMANISM AND BUDDHISM. 



335 



nese Tao is Non-existence considered in reference to Creation, 
but is simply abstract Existence, if compared with total 
nullity. 

While Pythagoras derived his numerical harmony 
(Kosmos), the orderly arrangement of the world, from the 
Monad, the Brahmans affirmed that One Existence alone 
exists. While Plato taught that the edde, the spiritual 
bases of the true and the beautiful, came out from the 
Father and were clothed with material forms by the Efficient 
Cause ; the Sankhya philosophers held that " the souls " 
assumed their bodies of their own accord. Kapila taught 
that the " self" is a self-creating power. 1 

In the dualism of the Greek Philosopher Anaxagoras, 
the Spirit (" Nous"), in the Beginning, gave to the material 
Atoms which lay in a state of disorder the impulse by which 
they took the forms of individual things. Anaxagoras 
seems to have had as little reference as possible to the 
" Nous" after the Atoms were once set agoing by it. 2 The 
Sankhya school asserted that " the individual souls " clothed 
themselves with material forms out of Matter. Kapila 
takes his stand on the idea of the " I " (individuality) and 
the idea of "Matter." 3 

We have seen how the earliest Greek systems of philo- 
sophy, as well as those of Egypt, Phoenicia, Judaea, Baby- 
lon, China and Persia were based on the assumption of the 
Two Principles as the causes of all life within this mate- 
rial universe. While the Hindu schools passed through 
this stage of thought (Purusha and Prakriti) and believed 

that ALL THINGS WERE THE PROGENY OF ONE FIRE, there is 

little left of the Two Principles in the Hindu religious and 
philosophical writings ; but the point of closest resemblance 
between the Hindu and the Babylonian or Hebrew concep- 
tions is the emanation of all souls (in the Bible philosophy) 
out of the Spirit of God (the Purusha, as the Hindus would 
say). All souls emanate from and are a part of the Great 

1 Duncker, ii. 165. 2 K. 0. Midler, 247, 248. 3 Duncker, ii. 161, 165. 



336 



SPIRIT-HISTORY OF MAN. 



Soul Brahma, in the Hindu Philosophy. 1 In the Baby- 
lonian Philosophy the life-influence comes from the Most 
High to Iao who pours it out (as Creator) over the world. 3 
Starting then from the Two Principles, instead of placing 
a First Cause (God) above them, the Brahman philosophy 
preferred to deny one of the Two Principles, namely Mat- 
ter — and to assert that the Spirit was the One Existence, 
the Cause of all things, the Only Existence, and that what 
we call " Matter " or "Body " is an error of the senses. It 
does not exist. All things are an emanation from the One 
Essence alone ; from Brahma ; and returned to him. All 
things are forms of Brahma. 

Their idea was that the Creation is only a deception and 
the transcendent Brahman alone the Reality ; but without 
personal existence. " The Brahman 3 has two forms, the 
formed and the formless" (the world and God). 4 The 
human soul is not separated from the Highest Soul. Man's 
thought is Brahma's thought. There is no other being than 
Brahma^-he is all alone. The Primal Existence does not 
create the individual beings Of this world, but changes him- 
self into them. The world has flowed from Brahma, it is the 
unfolded Brahma. 5 The Spirit is Purusha ; the Unreal, Illu- 
sive Material of the world is called Prakriti. This is descend- 
ed from the old philosophy of the Sun and Earth, the Father 
and Mother, the two causes of all things, with the Earth struck 
out entirely and all existence declared to be the Sun and 
the influences or emanations from him. Only One Being ! 
One Existence ! the Life in Nature. Thus the Spirit and 
Matter philosophy of the Chaldean Magi is entirely ignored 
by the Hindu philosophical schools. It is retained by the 
Old Chinese and Old Persian philosophies. 

The philosophy of Xenophanes and Parmenides leans 
decidedly towards pantheism ; and the Grecian philosophi- 

1 The Greeks considered the soul to be breath or air. — K. 0. Miiller, 249. 
See above, pp. 152-155. 2 Movers, 553-556. 3 In the neuter gender. 
4 Wuttke, ii. 264. 5 Wuttke, ii. 265, 287, 299, 303. 



BRAHMANISM AND BUDDHISM. 



337 



cal writings are said to have been favorably received by the 
Brahmans. The philosophy of Strato of Lampsacus, B. C. 
286, resembles Buddhistic notions. According to him, 
what is called God, Intelligence and Divine Power is noth- 
ing else than the power of nature deprived of all con- 
sciousness of itself. The school of Leucippus and Denioc- 
ritus, in the fifth century before Christ, regarded the soul 
as a collection of round and igneous atoms whence result 
movement and thought. It is materialist. Anaximander in 
the first half of the fifth century before Christ taught that the 
world arose out of the eternal or rather indeterminable 
substance which he called the infinite (to aireipov). The 
Buddhists held that Swabhava (self-immanent substance) 
preceded every thing else. 1 The Buddhists assert that 
Swabhava (literally " its own existence" from Bhava, exist- 
ence, and Swa or Sva the pronoun), the Basis underlying 
the merely apparent existence which is revealed by our 
senses, is the First Cause. This is the Chinese idea of Tao 
which is Non-existence, because we do not perceive it in 
existing things ; but is really existence when compared 
with absolute nullity. 3 

The Buddhists believed neither in God nor in Matter ; 
only in Nature or Existence (Swabhava). The Chinese 
school of Lao-Tseu regarded their Tao "the Reason Su- 
preme" not as " a person" or a god ; but as "the intelligent 
working power in Nature." The Sankhya school of India 
held that " Intellect is produced from Nature : Self-con- 
scionsness is derived from Intellect." 3 "The Babylonians 
like the rest of the barbarians pass over in silence the One 
Principle of the universe." The First Cause among the 
Egyptians was " unknown darkness." 

We have thus reached the point of union between all 
the old philosophies and religions from four to six centuries 

1 Bhava means existence, Abhava non-existence. Swa-bhab means particular 
constitution, disposition, quality or nature.— Wilkins, note to Bhagavatgita. 

2 La Chine, ii. 354. 3 Cousin's lectures, i. 376, oil. 

22 



338 



SPIRIT-HISTORY OF MAN". 



before Christ — the culminationspoint of a prior civilization. 
It is " simple abstract Existence" as the " First Canse " of 
all things. 

Philo, a contemporary of Christ, held that " the existence" 
of God was all that could be predicated of him, the only 
appreciable thing about him ; he is invisible, not recogniz- 
able by the soul, like no created thing ; he lives not in 
Time but in Time's image or archetype. 1 We may say with 
Hesiod (?) that Chaos was the first Existence, or with 
Anaximander that a the boundless" (to airet^ov) was the 
original substance from which all things arose and to which 
they return ; or with Heraclitus that Fire is the First 
Cause, the Igneous Principle of Life ; or with Pythagoras, 
that there is One Universal Mind diffused through all things, 
the Source of all animal life, in substance similar to Light. 

Instead of stating, as the Bible does, that, in the Begin- 
ning, the Spirit of God moved on the face of the waters 
while the earth was yet unformed and void, the Brahman 
story of the Creation is, that the Soul of the world existed 
alone in the Beginning. He having willed to produce 
various beings from his own divine substance, first, with a 
thought, created the waters and placed in them a productive 
seed. In common with the Greek cosmogonies (except the 
Orphic) which make the gods a part of the world, the 
Brahman philosophy has for its First Cause something not 
separated from Nature or the world. Brahma does not 
stand above Nature as its Master, but is mixed up with it. 
Brahma and the world form one being, one existence, 
together. He did not create it, it proceeded out of him. 

Then neither the One Existence, nor the unreal, was. There was neither 
world nor heaven, nor any thing above it : nothing anywhere concealing or 
enveloped, nor water deep and dangerous : Death was not, nor Immortality, 
nor separation between day and night. But it (the First Cause) breathed 
without exhalation. . . . Darkness was there ; this universe was enwrapped in 



1 De Wette, Bibl. Dogm. i. p. 122. 



BRAHMANISM AND BUDDHISM. 



339 



darkness and undistinguishable water ; but the Covered Mass* was brought 
forth by the power of meditation. Desire (Love, Eros, Kama, Apason, Cupid) 
was first formed in His Spirit, and this was the original creative seed which 
the wise recognize by their acuteness as unreality, which is the fetter of Being 
(des Seins). 2 

This universe existed only in darkness, imperceptible, undefinable, undis- 
coverable by reason, undiscovered, as if it were wholly immersed in sleep. 

Then the self-existing Power, himself undiscerned, but making this world 
discernible, with five elements and other principles, resplendent with brilliance 
the most pure appeared dispelling the darkness. 

He whom the mind alone can perceive, whose essence eludes the external 
organs, who has no visible parts, who exists from eternity, even He, the Soul 
of all beings, whom no being can comprehend, shone forth in person. 

He having willed to produce various beings from his own divine substance, 
first with a thought created the waters and placed in them a productive seed. 

The seed became an egg bright as gold — and in that egg He was born him- 
self, Brahma, the great forefather of all spirits. By that which is, by the im- 
perceptible Cause, eternal, who really exists and to our perceptions does not 
exist, has been produced the Divine Male (Furusha) celebrated in the world 
under the name Brahma. 

In that egg the great Power sat inactive a whole year, at the close of 
which, by his thought alone, he caused the egg to divide itself ; 

And from its two divisions he framed the heaven and the earth : in the 
midst the subtil Aether, the eight regions and the permanent receptacle 
of waters. 3 

He whose powers are incomprehensible having created this universe was 
again absorbed in the Spirit, changing the time of energy for the time of 
repose. 

In the Beginning this All was non-existing. " That " * was existing ; it 
changed itself, it became an egg. This lay a year, it split ; the two shells 
were gold and silver. The silver is the Earth, the gold the Heaven. The 
mountains are the womb, the cloud the covering . . . what is there born is the 
Sun. When he was born, then arose after him rejoicings, all beings, all 
wishes. 5 

Divine, without form is the " Spirit" (Purusha), pervading the internal and 
external of beings, unborn, without breath, without heart (Manas), shining 
elevated above the highest and unalterable. Out of him comes the Breath of 
Life, the mind and all senses. — Mundaka-Upanishad. 6 

According to a very ancient Hindu legend, Varuna, 

1 " The Earth. . . . Thou coveredst it with the Deep as with a garment."^ 
Ps. 104. 2 Wuttke, Geschichte des Heidenth. ii. 282. 

3 Laws of Menu, by Jones, Pauthier, Haughton. 4 The One Existence, " It." 
5 Weber, Ind. Stud. i. 261 ; Wuttke, ii. 293. 6 Wuttke, ii. 294. 



340 



SPIKIT-HISTOEY OF MAN. 



Lord of all, is throned in the midst of heaven, and on all 
four sides about him lie the places of punishment for the 
unrighteous, the hells. 1 The fancy of the priests metamor- 
phosed the realm of Jama from heaven into hell, in which 
the impure and unholy must be punished for the trespasses 
which they have committed during their life and have left 
unatoned for. In time the different tortures of hell were 
painted in detail. As in Egypt and other hot countries, so 
in India glowing heat is a means of punishment. 2 

From the head of Brahma came the Brahman caste, 
from his arms the warriors, from his thighs the Vaicja caste, 
and from his feet the Sudras, the caste ordained to serve. 
The gods issue from Brahma and are sparks of the Soul of 
the world, although stronger than the souls of men. The 
Brahmans had made their doctrine succeed mainly through 
the fear of hell and the rebirths of the soul. 3 In connection 
with the Brahman philosophy the priests taught that men 
must pass through all the inferior stages of existence until 
they became absorbed in the One Essence ; and for their 
sins they might, between each stage of existence from the 
fly up to the elephant or the Sudra caste up to the Brah- 
man caste, pass ages in some one or other of the numerous 
hells which had been conjured up to terrify the imagina- 
tions of the people. The Brahmans conceived the idea 
that, as the successive emanations were more and more re- 
mote from Brahma's One Essence, the different orders of 
being were so many gradations of existence to be passed 
through before the Soul finally became absorbed in the 
Supreme Essence. As all beings have proceeded from 
Brahma so must all return to him. The idea of the trans- 
migration of souls into various states of existence was re- 
tained, together with the innumerable hells that the Hindus 
appended to their worship of Varuna and later of Indra. 
If then a sinning soul must go through all orders of being, 



1 Weber, D. M. G. ix. 242. 2 Duncker, ii. 69. 3 Ibid. ii. 113. 



BRAHMANISM AND BUDDHISM. 



from that of an insect through many other existences until 
it at last entered the body of a pious Brahman and thence 
obtained absorption in the bosom of the Deity ; and if, 
after each stage, it must undergo tortures for thousands of 
years in the various hells, what a terrible prospect was of- 
fered to the soul after death ! Tor a punishment of wrongs 
done in one existence the soul is condemned to begin again 
at the foot of the scale of emanations from Brahma and re- 
trace each stage until the final absorption is attained. In 
every worm, in every ant or other creature, was perhaps the 
soul of a man, of a friend, a relative or ancestor. Such a 
philosophy must necessarily seek relief in its very opposite. 
The Sankhya sect declared the reality of Matter and the ex- 
istence not of One Spirit, but of innumerable souls who 
clothed themselves with matter. Kapila places himself 
upon the idea of the " I," and the idea of Matter. There is 
no eternal Substance, no Creator and Lord of the world. 
Brahma is like the other gods, self-created and not free from 
grief, age and death, although he may have power over the 
elementary Creation. Only the manifold material " Na- 
ture" exists which produces and perpetuates itself by its 
own inherent power. The souls did not issue from Brahma 
nor do they return to him. With the variety of Nature, 
with her variableness of manifestation, there exists also the 
multitude of human souls of themselves from eternity ! 

These souls, the only intelligent principle in Kapila's 
doctrine, wander through the world and clothe themselves 
with the material of the body which they take from the 
material world. "When this is laid aside they do not die 
but survive the body and adopt a new material. The ex- 
istence of the soul is owing to its very nature. The true 
aim of life is to be freed from the bonds of Nature. This 
is attained by recognizing that the body is not the soul. 
The Spirit is freed by acknowledging that it is not Nature. 
This conception of its own independence is the redemption 
according to Kapila. Thus instead of the philosophy of 



342 



SPIRIT-HISTORY OF MA.N. 



Brahma and the deceptive world of appearances, the Sankhya 
system gives us the " self " and Matter. Instead of the One 
Intelligent Principle without Matter, we have the multitude 
of individual souls and the existence of Matter. 

The Buddhists met the Brahman philosophy with a new 
and before unheard of system. Not only was the One 
Spirit, the One and only Existence of the Brahman philo- 
sophy denied, but they set up its direct opposite, Non-ex- 
istence. Nothing exists, only variable mutable Nature in 
its innumerable apparent forms. Nothing is ! The Brah- 
mans had shown that Matter is Unreality. The Buddhist 
accepted the Unreality of Matter as the Only Existence. 
The souls of the Sankhya system are admitted. Nothing 
exists but individual spirits and Matter pervaded with un- 
realness. "While the Brahmans had denied the existence 
of Matter and the Sankhya had affirmed it, but denied " the 
Spirit," the Buddhists, on the contrary, denied both to- 
gether. The Brahman said, There is nothing but Brahma. 
The Buddhist said, There is nothing at all. The Brahman 
declared all things delusion and vanity. " True," says the 
Buddhist, " and Brahma is as much a delusion as the rest." 
Nothing is ! 

The Buddhists consider Sensibility the only source of 
knowledge. Thought appears only with Sensation and does 
not survive it. They call the soul " the existing know- 
nothing ; " 1 the visible material world they consider non- 
existence, the illusion of the senses. It is the intellectual 
substratum of men which clothes itself out of the five Ele- 
ments (Fire, Water, Earth, Air, Aether) with Matter and 
Body. 2 

"The things — says an old orthodox Buddhist- writing — 
are not created by a God (Isvara, Lord), nor by the Spirit 
(Purusha) nor by " the Matter" [as the Sankhya teaches]. 
If God, or Spirit, or the Matter were really the only Cause, 



1 Duncker, ii. 182; Burnouf, 488-509. 



2 Duncker, ii. 178. 



BRAHMANISM AND BUDDHISM. 



343 



then the world must have been created in its entireness at 
once through the single fact of the existence of this Cause, 
because the Cause cannot be without its working exists. 
We see however the things come after one another into the 
world, some out of the mother, others out of a seed. We 
must therefore conclude that there is a succession of causes 
and not that a God is the only cause. But, one answers, 
this multitude of causes is the working of God's will who 
has said : Let such a being arise now and another after- 
wards ; thus the succession of beings is explained and God 
is still the Cause. To this it may be replied that as soon as 
many " acts of will" in God are assumed many causes are 
confessed, and thus the first proposition is overturned that 
there is only One Cause. Moreover this plurality of causes 
can be brought forth only at a single time, because God, 
the Source of denned acts of will, is one and indivisible ; 
we must also confess that the world is created at one time. 
But the sons of the Qakja (Buddha) hold fast to the principle 
that the course of the world has had no Beginning." 1 

The oldest and purest philosophical school of the 
Buddhists, the Suabhavikas, which is related to the Sutras 
as the Veclanta is to the Yedas, denies with the clearest 
distinctness the existence of a Spiritual world-basis. There 
is, it teaches, nothing else but Nature. This Nature exists 
in two modes, in a positive and in a negative. In the first 
state, in Pravritti, the Existence, she is active, moves liv- 
ing : in the second, in Nirvritti, the Best, the Non-living, 
Nature rests, its life ceases. Between waking and sleep, 
between life and death, between movement and rest, the 
existence of Nature goes on in constant interchange, not by 
the will of a being different from it, but by its own force. 
A Buddhist high-priest in Ava in writing to a Catholic 
bishop enumerated among the six most exceptionable here- 
sies the doctrine that there is a Being which has created 



1 Wuttke, ii. 527, 528 ; Burnouf, 117, 119, Note 2. 



344: 



SPIRIT-HISTORY OF MAN. 



the world and should be prayed to. The emanation of the 
world out of Brahma passed already in the old time for one 
of the greatest errors. 1 All becomes at last as it was in the 
Beginning, "the great rest of Nothing." 2 "The highest 
symbol of the All are the prayer-wheels put in motion by 
wind or water." 3 The use of these prayer- wheels is general 
in the northern lands, but in India and the South they are 
not found. 

The Buddhists waive all questions about the origin of 
the world as unanswerable. The old Buddhist writings are 
silent respecting the origin of the soul. 4 " The inner nature 
of that which exists is transitoriness." The world is a cloud- 
ing of the pure nothing and turns back into non-existence. 
The world ought not to be, and yet it is ! This then is from 
evil : all Being is wrong, all is pervaded with sorrow, and 
the deepest feeling of the discerning wise man is a great 
general world-sorrow. 5 Birth, age, sickness, death, is the 
character of the misery of the world. 

When one sees heaven and earth, let him think that they 
are not eternal: when he sees mountain and vale, then 
shall man think that they do not last forever. . . . When 
one also adds the original component parts of the body's 
being, yet are they still unsubstantial since their being 
ceases in a short time and they are then as phantoms. 
" How long does human life last ■?" asked Buddha of a Qra- 
mana ; the latter answered : It lasts some ten days. " Thou 
art not yet on the path purified !" He asked a second, and 
this one says : About as long as a meal continues. " Go, 
thou also art not yet purified !" But the third spoke : So 
long as is needed to be able to exhale and inhale ! Buddha 
allowed that the last possessed the right knowledge. 6 

The Buddha- doctrine is called the doctrine " of the noth- 
ingness of the All," " the inspiring doctrine of the void." 7 
Only one feeling befits the pious Wise, the feeling of un- 

1 Wuttke, ii. 528. 2 Ibid. ii. 570. 3 Ibid. 525. 4 Ibid. ii. 530, 532. 
5 Wuttke, 535. 6 Ibid. 536. 7 Ibid. ii. 535. 



BRAHMANISM AND BUDDHISM. 



345 



speakable grief. 1 Nothing exists but individual spirits and 
Matter pervaded with unrealness. Every thing is deceptive. 
Nothing is; except that of which we have but the visible 
changeable form. The True is the endless Yoid. Pene- 
trated with pity for the sufferings of men afflicted by the 
evils of life and cursed with the fear of an almost eternal 
transmigration of their souls after death, Buddha taught 
" the consoling doctrine of nothingness." To those who 
feared to be reborn he offered the way of escape — Extinc- 
tion, Annihilation of the thinking self. The soul is com- 
pelled by its own nature always to assume new forms. 
How can the soul, the intellectual substratum, be prevented 
from doing this? By annihilating itself extinction is at- 
tained, nirvana (freedom from thought) is arrived at. 2 

His doctrine was that the events of this life are control- 
led by the acts committed during a former existence : that 
no wrong action remains unpunished, no good deed unre- 
warded. From this fatality which attaches to man within 
the circle of his transmigration he can only free himself by 
directing his will upon the one thought of freedom from this 
destiny, and by doing good works, whereby, after throw- 
ing off the bonds of the passions, and recognizing that the 
world and its appearances are illusions, he obtains entire 
freedom from rebirth. By destruction of the intellectual 
basis, the soul, this freedom is attained. Thought stops, the 
individual existence ceases. Nirvana, Extinction, is reached. 3 

The origin (Entstehung) of every existence is caused 
through passion (Leidenschaft) in an earlier existence. 4 
The essential properties of existence are enumerated in or- 
der to convince us that there is no self or soul. We are to 
contemplate the unreality of our being that we may learn 
to despise it, and place ourselves in such a position that we 

1 Wuttke, ii. 542. 2 Duncker, ii. 183. 3 Ibid. 183, 184. 

, The impennanence of Matter, the existence of suffering in all things, the 
annihilation of the thinking spirit.— Neve, 24 ; Lotus, p. 372. 

4 Weber, iiber den Buddhismus, p. 48. 



346 



SPIBIT-HISTORY OF MAN. 



may live above its agitations and secure its cessation. There 
will be a future state of existence but not of the individu- 
ality that now exists ; there is a potentiality inherent in ex- 
istence (Karma). Every being, until nirvana or extinction, 
necessarily produces another being unto whom are trans- 
ferred all the merit and demerit (Karma) that have been 
accumulated during an unknown period by an almost end- 
less succession of similar beings, all bound by this singular 
law of production to every individual in the preceding links 
of the chain so as to be liable to suffer for their crimes or 
be rewarded for their virtues. The soul in its own nature 
is pure and composed of happiness and wisdom. The pro- 
perties of pain, ignorance and impurity are those of Nature, 
not of soul. The chief end should be to escape from the 
unreal state in which our souls are placed. By destroying 
within ourselves the cleaving to existing objects (upadana) 
this can be attained. Nirwana, or freedom from evil de- 
sire, is the end of successive existence, is freedom from sor- 
row and the evils of existence. It is the annihilation of all 
the elements of successive existence. 1 

The universe is created by the works of its inhabitants ; 
it is their effect ; and if, by an impossibility, there had not 
been any guilty, there would not have been hells and places 
of punishment. 2 

Buddha said to one, " Friend, this way does not lead to 
indifference respecting the things of this world, does not 
lead to freedom from passion, does not lead to prevention of 
the vicissitudes of existence, does not lead to calm, does not 
lead to perfect intelligence ... to the state of Cramana . . . 
to nirvana." 

Nirvana is complete annihilation. 3 Some Buddhists 
(400 years after Christ) rendered a worship to the " Perfec- 
tion of Wisdom." 4 Swabhavikas or u naturalists" are veri- 
table atheists, who say that all things, the gods as well as 

1 Eastern Honachism, 291, 292. 2 St. Hilaire, 187 ; quotes Lotus de la 
bonne loi, 835, Burnouf. 3 Burnouf, Introduction, 110. 4 Ibid. 113. 



BRAHMANISM AND BUDDHISM. 



347 



men, are born from Swabhava or their own nature. 1 No- 
where is Qakyammii (Buddha) named God, nowhere does 
he receive the title of Adibuddha. The notion of a Supreme 
God represented by Adibuddha was foreign to primitive 
Buddhism. 2 

The doctrine of a theistic sect in Nepal which sets an 
endless, existing through itself, all-knowing, world-creating 
Ur-Buddha, Adibuddha, at the head of existence, is a later 
perversion of the true doctrine, which first arose probably 
after the tenth century after Christ. 8 There is no trace of 
it in the Chinese Buddhistic writings — and its philosophical 
sister, the school of the Aicvarikas, who assume an abstract, 
spiritual God Adibuddha, but deny him the government 
and control of the world, ascribe to Nature a life and devel- 
opment independent of him. 4 

It has been remarked that, about the fourth and fifth 
centuries before Christ, instead of the calm enjoyment of 
outward Nature which characterized the early epic poetry 
of the Greeks, there existed a profound sense of the misery 
of human life and an ardent longing for a condition of 
greater happiness. This feeling was not so extended' as to 
become common to the whole Greek nation but it took 
deep root in individual minds. The Orphic poets believed 
that human souls are punished by being confined in the 
body as a prison. In India, in the fifth century before 
Christ, Buddha starts from the conviction that the earth is 
a vale of sorrow and the world nothing but a mass of griefs. 
The worst is that misery is not ended with this life, that 
man is constantly reborn to new sufferings, that he is driven 
restless through the eternal interchange of birth and death, 
never to find rest. While other nations feared death, the 
Hindu feared immortality of suffering. The good tidings 
of a life of peace and the hope of a death without resurrec- 
tion opened the hearts of the people to Buddha's teachings. 



1 Burnouf, Introduction, 118. 
nouf, 117, 119, note 2. 



2 Ibid. 119. 8 Wuttke, ii. 529 ; Bur- 
4 Ibid. ; Burnouf, 442. 



348 



SPIRIT-HISTORY OF MAN. 



He was a king's son penetrated with the conviction of 
the vanity of earthly things. " The dark side of life had 
cast a deep shade of sombreness over Buddha's susceptible 
mind." The legends relate that one day he saw a decrepid 
old man with broken teeth, gray locks and a form bending 
towards the ground, his trembling steps supported by a 
staff as he slowly proceeded along the road. The prince in- 
quired " Shall I become thus old and decrepid?" and he was 
told that it was a state at which all beings must arrive. The 
prince now saw that life is not to be desired if all must thus 
decay. After four months he sees a leper, full of sores, and 
afterwards a dead body in a putrid condition. He reflected 
deeply on the evils which filled the world and resolved to 
renounce crown and throne, and search out the causes of 
human misery in the hope of alleviating it. He preached 
to the people directly, disregarding all the distinctions of 
castes, and his gentleness and humility, contrasted with the 
pride and pretension of the Brahmans, made a deep im- 
pression. All without distinction might become his follow- 
ers, and to all he opened the hope by the adoption of his 
doctrine to be freed from the bonds of their birth. 

He taught self-denial, chastity, temperance, the control 
of the passions, to bear injustice from others, to suffer death 
quietly and without hate of your persecutor, to grieve not 
for one's own misfortunes but for those of others. As every 
one seeks to lessen his own griefs, so shall he also lessen 
those of his fellow-men. Hence the exhortation to love, for- 
bearance, patience, sympathy, pity and brotherly feeling. 
One great secret of Buddha's success was that he preached 
morality to the people instead of metaphysics ; but his mo- 
rality is founded less on love than on human, misery. He 
admitted slaves and malefactors among his disciples and op- 
posed the system of castes on the ground that body, birth 
and the whole external world possess but an inferior worth. 
Whoever more closely considers the body will find no dif- 
ference between that of a slave and that of a prince. The 



BKAHMANISM AND BUDDHISM. 



349 



body is to be regarded only according to the spirit that is 
in it. In the midst of oppressed peoples he showed how 
evils could be patiently borne or avoided by the aid of his 
doctrine. Salvation and redemption have come for ail ; 
even the lowest and most abject classes can be freed from 
the necessity of rebirth. 1 The soul, the intellectual basis, can 
be annihilated. 2 

The Buddhist worship is the worship of an idea. Buddha 
has not been raised to the rank of a deity. He is and con- 
tinues to be considered a man ! The devotion is offered to 
the idea of Nothingness. As the distinctive peculiarities 
of Buddhism are philosophical and moral it could enter 
into any religion and extend its principles everywhere. It 
entered China as the religion of Fo, it conquered Cashmere, 
Thibet, Nepal, Birma, Siam, and entered Japan. At this 
day it numbers at least one-fourth of mankind among its 
converts. His followers regard him as the Ideal of knowl- 
edge and goodness (the incarnation of the Supreme wis- 
dom). He was to them in the place of a god and relics of 
him were venerated. A great part of the respect paid to 
Gotama Budha arises from the supposition that he volun- 
tarily endured throughout myriads of ages and in number- 
less births the most severe deprivations and afflictions that 
he might thereby gain the power to free sentient beings from 
the misery to which they are exposed under every possible 
form of existence. It is thought that myriads of ages pre- 
vious to his reception of the Budhaship he might have be- 
come a rahat and therefore ceased to exist ; but that of his 
own free will he forewent the privilege and threw himself 
in co the stream of successive existence, for the benefit of 
the three worlds. 3 

The fearful ni^ht of error is taken from the soul, the sun 
of knowledge has arisen, the gates of the false ways which 
lead to the existences filled with misery are closed : I am 

'Duncker, ii. 191. 2 Ibid. 183. 

3 Spencc Hardy, Manual of Buddhism, p. 98. 



350 



SPIRIT-HISTORY OF MAN. 



on the other shore, the pure way of heaven is opened, I 
have entered the road to Nirvana. On this road the 
oceans of blood and of tears are dried, the mountains of 
human bones are broken through and the army of death 
annihilated as the elephant overturns the reed hut. He 
who without distraction follows this way escapes from the 
circle of transmigration and the revolutions of the world. 
He can boast : I have performed what was incumbent on 
me, I have annihilated the existence for myself, I will not 
again be born, I am freed, I shall see no more existence 
after this ! 1 

1 Burnouf, Intr. pp. 462, 510 ; in Duncker, ii. 184. 



CHAPTER XIII. 



THE WORLD-RELIGIONS. 

Omnia paullatim tabescere, et ire 
Ad scopulum spatio aetatis defessa vetusto. 

Lucretius, ii. ir70. 

He made of one blood every race of men to dwell on all the face of the 
earth . . . that they should seek God if haply they might trace and find him, 
since he is not far from each one of us ! Paulus. 

The " One Existence" of the Hindus and other orientals 
appears as the " First Cause" in the Jewish Philosophy. It 
is the En-soph (" without end") of the Cabbala. This is all 
things, and out of it there is nothing. No substance has 
proceeded out of absolute nothing ; all which is has drawn 
its origin from a source of eternal light, from God. God is 
only comprehensible in his manifestation : the not-manifest- 
ed God is an abstraction for us. Under this point of view 
he is called the " Nothing." This " Nothing" (ayin) is the 
indivisible and infinite unity ; hence it is called En-soph. 
This is " boundless," and not limited by any thing. Here 
we have Anaximander's to apeiron, the Buddhist's non-ex- 
istence and the Chinese tao, as analogous ideas. The 
Buddhist Swabhava is not a person ; neither was the Tao, nor 
the Babylonian One Principle of the universe, nor the 
Egyptian Unknown Darkness. 

The Primitive Light of the God-NOTHiNG filled all space ; 
it is space itself. All creation has gradually emanated from 
the Divine Light. According as it removes itself from its 



352 



SPIRIT-HISTORY OF MAN. 



source it approaches Darkness ; and Matter, which is the 
most remote, is the seat of Evil. 1 Here is also a variation 
of the Brahman idea that all creatures issued from this 
Highest Being in such a manner that the most spiritual 
were nearest to him, the most material, sensual and coars- 
est forms the furthest removed from him. 2 The En-soph: 
manifests itself freely by its Wisdom and thus becomes the 
First Cause, the Cause of causes. The Infinite En-soph 
manifested himself, in the Beginning, in One First Prin- 
ciple or Cause, the " Prototype of Creation" or " Macro- 
cosm," called the Son of God, the Primitive Man. This is 
the " figure of a man" which hovers above the symbolic 
animals of Ezekiel. It is the Adam-Kadmon, from whom 
the Creation emanates. 3 

The New Testament shows the abundant superstitions 
of the times, especially among the common people. There 
we find dumb devils, demoniacs, spirits of weakness, &c, 
&c. Sins, mistakes, diseases, must be atoned for as in 
Egypt by offerings. Pigeons, meat, grain, wine and salt 
must all be offered to the Lord by way of Atonement for 
their sins. Paul preached an ancient doctrine when he 
taught that Christ died an atonement to the eternal justice 
of God for the sins of men. The ideas which prevail in the 
New Testament were many of them old before the time of 
Christ. We find the doctrine of purification in Leviticus, 
in the laws of Manu and the Zenda vesta. Innumerable 
sects existed, and all sorts of doctrines came from Greece, 
Babylon, Persia, India and Egypt to influence the Hebrew 
mind. The End of the world was expected in Persia and 
Judaea; and this event was connected with the appearance 
of the expected Messiah and the Resurrection. 

" Philo imagined an eternal atonement already made 

1 Munk's Palestine, p. 523. 2 Duncker, ii. 68. 3 Munk, 523. The 

Epistle to the Hebrews, i. 10, 11, applies Psalm cii. 24 (25), 25 (26), and its 
expression Eli (Ali, God) to Christ. See above, pp. 245, 246. 



THE WORLD-RELIGIONS. 



353 



and eternally being made by the Logos. 1 This Jewish- 
Heathen philosophy of religion was carried into practice by 
the Therapeutae, the servants of God, who -considered them- 
selves the genuine spiritual contemplative worshippers. 
They are to be viewed as Jewish monks like the Essenes, 
whom they strongly resemble, though no outward connec- 
tion can be shown. They dwelt in a quiet, pleasant coun- 
try on Lake Moeris, not far from Alexandria, shut up in 
cloister-like cells (aefiveia, fMovaar^pia) and devoted to the 
contemplation of divine things and the practice of asceticism. 
They generally lived on nothing but bread and water, and 
ate only in the evening, being ashamed to take material 
nourishment in daylight. Every seventh Sabbath was with 
them specially sacred. They then united in a common love- 
feast of bread and water seasoned with salt and hyssop, 
sang ancient hymns and performed mystic dances emble- 
matic of the passage of their fathers through the Red Sea, or, 
according to their allegorical exegesis, of the release of the 
Spirit from the bonds of sense. These Jewish ascetics re- 
garded ' the sensible' as intrinsically evil, and the body as a 
prison of the soul. Consequently the aim of the wise man 
was outward mortification. The ascetic death was the birth 
to true life." 2 

The Essenes were an association of practical philosophers 
who joined to the doctrines of the Pharisees the principles 
of an exalted morality, and applied themselves to the prac- 
tical virtues, to temperance and labor. They divided the 
day between prayer, ablutions, labor and repasts in common. 
ISTo profane word was uttered before the Sun rose, which 
they saluted every morning with prayers after the ancient 
usage. Then the superiors sent each to his occupation; 
after laboring until eleven o'clock they bathed themselves 
in cold water and joined in the repast. They entered the 
dining room solemnly as if it were a temple, and sat clown 
in the most profound silence. Each received a piece of 

1 Schaff, Hist. Apost. Church, 180. 2 Ibid. 181. 

23 



354 



SPIRIT-HISTORY OF MAN. 



bread and a dish with one mess. Before and after the meal 
a priest pronounced a prayer. Before returning to their 
work they put off the garment which they had assumed for 
the meal and which they looked upon as sacred. At 
evening they united for a second repast. 1 Yea and nay 
were with them a sufficient guaranty of veracity. 2 

Let your word be yea yea, nay nay ; for what is more than these comes 
of evil !— Matthew, v. 37. 

The Essenes like the Buddhists lived in associations or 
monasteries and generally disinclined to marry. They be- 
lieved in equality among men (like Buddha and Christ), in 
giving to those who are in want, they avoided splendid 
garments and generally all cleaving to existing things, re- 
jecting pleasures as an evil and esteeming the conquest over 
the passions as a virtue. They studied morality, and held 
that the soul, having descended from Aether the most pure, 
being drawn to the body by a certain natural attraction, 
remains in it as in prison. 3 For the rest, they resembled 
the Pythagoreans and differed from the Buddhists by be- 
lieving in a God. The Essenes kept up relations with the 
world beyond their community and sought to serve society 
by giving it the example of a laborious life, a sincere piety, 
and a constant virtue which controlled all the human pas- 
sions. Those who entered their society must bring to it 
all that they possessed ; the property of the society confided 
to administrators was held in common and belonged to all : 
and there were no rich and no poor. John the Baptist was 
apparently a stricter sort of Essene. 4 

1 Munk's Palestine, 515, 516. 2 Schaff, 175. 

3 According to an Orphic notion more than once alluded to by Plato, 
human souls are punished by being confined in the body. — K. 0. Muller, Hist. 
Greek Lit. 238. This was the idea of Philo, who considered that the soul 
existed before the body was created. — Preface to Philo, by Yonge ; De Wette, 
Bibl. Dogm. 149. 

4 Milman, Hist. Christ, p. 77; Munk's Palestine, 515-519; Josephus, Wars 
of the Jews, ii. ch. 8. 



THE WORLD-RELIGIONS. 



355 



" The Phoenicians, who were Canaanites, worshipped the 
Sun, Moon and Stars two thousand years before Christ, and 
practised Magianism." The Magi worshipped the heavenly- 
bodies. The Assyrian religion, which was almost exclusive- 
ly the worship of the heavenly bodies and stars, had its ori- 
gin in the ancient belief that the heavenly bodies, especially 
those which move in their orbits, like the Sun, Moon and 
the Five Planets, were gods and rulers of the fate of men. 1 

They fought from heaven, the Stars from their courses contended with 
Sisara! — Judges, v. 20. 

"Even 'the Jehova-religion did not entirely throw off this 
aspect, but only made it subordinate to its scheme ; and the 
One God appears as the Ruler of the heavenly host." The 
Stars were always considered living divine natures and 
Powers of heaven. 2 

And a fourth is like a son of the gods (Alahin). — Daniel, iii. 25, 28. 

For who in the heavens shall compare- himself with Ihoh ? (who) shall be 
equal to Ihoh among the sons of Alim (Elim "the gods")? — Psalm, lxxxix. 6. 

And all the host of heaven shall be dissolved and the heavens shall be 
rolled together as a scroll : and all their host shall fall down as the leaf falls 
off from the vine. — Isaiah, xxxiv. 4. 

I am the God of the gods, the sublime Creator of the Wandering Stars 
(Planets) and of the army celebrating me above thy head ; I am the Former 
of the august race of the gods, princes and directors. — Book of the Dead. 

The gods are called the children of Heaven because they 
presided over certain constellations of heaven. 3 

When Christ appeared there existed a belief in astrol- 
ogy. The Chaldeans, Phoenicians, Jews, Egyptians and 
others believed in it. Hence the Magi saw the star of 
Jesus, 

For the Magi from the East had seen his star in the east ! 

Matthew, ii. 1, 2, 7, 9. 

Christ says that they who rose from the dead were as angels 

1 Gesenius Jesaia, ii. 529. 2 Ibid ; Daniel, iv. 32 (35), 13, 11 ; Job, xv. ; 
iv. ; xxxviii. ; xxv. ; Matthew, xxiv. 29 ; Coloss. i. 16. 3 Seyffarth, Theolog. 
Schriften, p. 3, ff. 



356 



SPIRIT-HISTORY OF MAN. 



in heaven. The idea of the Resurrection from the dead had 
long been held among both Persians and Jews ; in many 
cases however it was connected with the doctrine of trans- 
migration. " Qaoshyanc, a king, will come and annihilate 
Agra-mainyus and his bands — a doctrine peculiar to the 
earlier Parsees which seems first to have had its commence- 
ment in the Avesta." The Parsee idea of the Resurrection 
is set down by Spiegel about the time of Artaxerxes Ochus 
B. C. 337. This idea already existed in Persia in the time 
of Alexander the Great, for Theopompus says that " men 
will return to life again." 1 

Then will the King say to those on his right hand : Come ye blessed of my 
Father, inherit the kingdom prepared for you from the foundation of the 
world. — Matthew, xxv. 34. 

For the world hastes fast to pass away. — 2 Esdras, iv. 26. 

For the evil is sown, but the destruction thereof is not yet come ! 

For the grain of evil seed has been sown in the heart of Adam from the 
Beginning! — 2 Esdras, iv. 30. 

What shall be the parting asunder of the times : or when shall be the end 
op the first and the beginning of the one that follows ? 

Esau is the end of the world and Iacob is the beginning of the one that 
follows. — 2 Esdras, vi. 7, 9. 

And when the world that shall begin to vanish away shall be finished, then 
I will show these tokens : . . . 

And the trumpet shall give a sound which when every man hears they shall 
be suddenly afraid ! . . . 

Whosoever remaineth from all these that I have told thee, shall escape and 
see my salvation and the end of the world. — 2 Esdras, vi. 

The kingdom of God is preached and every one presseth into it. 

Luke, xvi. 16. 

Buddha preached extinction, the unrealness of the world ; 
Christ taught that the end of the world was at hand. 

The kingdom of heaven is like a net cast into the sea, and gathering up 
of every kind ; which when it was full, they drew to the shore, and sitting 
down gathered the good into vessels and cast away the bad. So will it be at 
the end of the aion (age, world). The angels will come forth and sever the 
wicked from among the just and will cast them into the furnace of fire. 

Matthew, xiii. 

'Spiegel, Vend. pp. 16, 32; quotes Journal Asiatique, 1840, T. X. ; 
Zeitschr. derD. M. G. p. 360, ff ; Theopompus; Diog. Laert. prooem. sec. 9. 



THE WORLD-RELIGIONS. 



357 



John the Baptist and Christ both taught that the end of the 
world was approaching. 1 

Verily I say to you, Ye will not have gone over the cities of Israel till the 
Son of man be come. 

Hereafter ye will see the Son of man sitting on the right hand of power and 
coming on the clouds of heaven. — Matthew, xxvi. 64. 

They will see the Son of man coming in clouds with great power and glory. 
And then he will send his angels and will gather together his chosen from the 
four winds, from the uttermost part of earth to the uttermost part of heaven. 

Mark, xiii. 26. 

Verily I say unto you, There are some of those standing here, who will not 

taste of death till they see the Son of man coming in his kingdom. 

Matthew, xvii. 28. 
Because they thought the kingdom of God was to appear immediately. 

Luke, xix. 12. 

We have heard out of " the Law" that Christ abides till the End of the 
world. — John, xii. 31. 

Then cometh the End (of the world) when he shall have delivered up the 
kingdom to God the Father. — 1 Cor. xv. 24. 

Why say the scribes that 'Elias must first come ? 

'Elias indeed comes first and restores all things! — Mark, ix. 11, 12. 

The origin of the expectation of the End of the world 
may be sought for among the conceptions of the Chaldeans 
and ancient Egyptians, from whom in all probability it pass- 
ed to the Etruscans and other nations. There is every rea- 
son to suppose that the Old Italian learning was to some 
extent imported from the East. The Etruscans believed in 
a Creation of six thousand years, and in the successive pro- 
duction of different beings the last of which was man. 2 
This was the doctrine of the Old Persians and the Hebrews. 
" It has been ascertained according to the chronology of the 
ancient Egyptians that the first age of the world began 5871 
years before Christ on the 10th day of JVIay, according to 
the Julian reckoning, on a Saturday, being at the same time 
the vernal equinox. The day on which Christ rose from 
the dead was the same on which the creation of the world 
was completed." 3 The Egyptians had a chronology based 

1 Matthew, hi. ; x. ; John, vi. 40, 51. 2 Italie Ancienne, ii. 347. 
s SeyffarUYs Lectures, Evang. Eeview, p. 43. 



358 



SPIEIT-HISTOKY OF MAN. 



on the idea of a general Flood which was set down as hav- 
ing occurred at a certain date. The world had existed 2423 
years up to the time of the Flood, which took place 3447 
before Christ. As in their computation 1 the Flood came 
3447 B. C, the six thousand years of the world's duration 
would expire not long after the Baptist's announcement of 
the approach of the End of the world. Preachers and 
prophets naturally referred to it in their addresses to the 
multitude. 

In those days came John the Baptist preaching in the wilds of Judaea, say- 
ing : Repent, for the kingdom of heaven is at hand ! 

And immediately after his baptism by John, 

From that time Jesus began to preach and to say : Repent, for the kingdom 
of heaven is at hand ! 2 

He commences his walk as a preacher of the advent of the 
End of the world, and he ends with the same doctrine : 

For many will come in my name, saying : I am he, and the time is at 

HAND ! 

And when ye shall hear of wars and commotions be not afraid ; for these 
things must first be : but the end is not yet at hand ! 

Luke, xxi. 8, 9 ; Mark, xiii. 6. 
When ye see these things come to pass, know ye that the kingdom of god 
is nigh.— Luke xxi. 31 ; Matthew, xxiv. 33. 

This generation will not pass away till all these things come to pass. 

Mark, xiii. 30. 

What will be the sign of thy coming and of the end of the world ? 

Matthew, xxiv. 3. 

The Egyptian theory of a Creation lasting six thousand 
years agrees with the Hebrew computation. 3 Theopompus 
of Chios relates that Ormuzd's reign was three thousand 
years and Ahriman's would last as long. After these six 
thousand years the two Gods would contend until at last 
Ahriman would yield and mankind be made happy. They 

1 According to Seyftarth, Theol. Schriften der alten Aegypter, p. 108. 

2 Matthew, iv. Vl. 3 Seyffarth's Lectures, p. 43. 



THE WORLD-RELIGIONS. 



359 



would no longer require nourishment, and would cast no 
shadows ; the dead would rise, men would become immor- 
tal ... . But, at the end, the appointed time comes at which 
Areimanios is overcome by sickness and hunger which he 
has himself caused, and vanishes. Then the earth becomes 
level and uniform, and there will be one kingdom, one lan- 
guage and one manner of life for happy and unilingual 
mankind. The fragments of the Zendavesta contain noth- 
ing of the periods of three thousand years of the reigns of 
Ormuzd and Ahriman, nothing of the happy future. The 
Yendidad casually mentions that hereafter a new Prophet 
will come from the East, and yet shorter mention is made of 
the time of the Resurrection. The views of Theopompus 
and Plutarch conform so entirely to the Persian style of 
thought and agree so well with the Zendavesta, that we can 
hardly doubt that such views of the future existed in Iran 
in the fourth century before Christ. 1 The Babylonian and 
Persian doctrine of the End of the world is proclaimed by 
the prophet Daniel. 2 " It was universally believed that the 
End of the world and the kingdom of heaven were at hand. 
The near approach of this wonderful event had been pre- 
dicted by the apostles." 3 

I know that he will rise again in the Kesurrection at the last day. 

John, xi. 24. 

Clangor tubae per quaternas 
Terrae plagas coneinens 
Yivos una mortuosque 
Christo ciet obviam. 

Dies irae, dies ilia 
Solvet seclum in favilla 
Teste David cum Sibylla. 

Tuba, mirum spargens sonum 
Fer sepulcra regionum, 
Coget omnes ante thronum. 



1 Duncker, ii. 387, 388 ; Plutarch, de Is. c. xlvi. xlvii. ; Vend, xviii. 110. 
3 Daniel, ix. 25, 26, 27. 3 Gibbon, i. 411. 



360 



SPIRIT-HISTORY OF MAN. 



Iudex ergo quum sedebit, 
Quidquid latet apparebit, 
Nil inultum remanebit ! 

1 udicii fuerit cum signum, terra madebit. 
E coelo veniet Princeps per saecla futurus. 

S cilicet, ut carnem praesens, et judicet orbem. 

mnis homo hunc fidusque Deum, infidusque videbit, 

IT na cum Sanctis Excelsum fine sub aevi, 

2 apKOcpopou. Wvxas avSpunruv f}rjfj.a.Ti Kpiue?. 

Eruthraea Sibylla. 1 

When we consider the many systems and schools of 
philosophy more than two thousand years since in which 
" Love" was a prominent feature, when we call to mind the 
throng of cultivated writers and distinguished men of those 
times, can we for a moment think that the idea of love for 
others was unknown until Christ appeared? It may not 
have been prominently associated with morals, but the bare 
idea could have been no stranger to the human mind when 
the Love (Apasson) of the Unrevealed Being was named 
by the Babylonian and Sidonian philosophers and even 
Plato spoke of love. The noblest sentiments had already 
been uttered for ages. Confucius in China had inculcated 
" the perfecting one's-self," " the cultivation of the moral 
faculty," "the enlightenment of the people." 2 Near five 
hundred before Christ, Lao-Tseu said : Embracing all be- 
ings in one common affection, one is just, equitable towards 
all beings. 3 In the Book of Proverbs we find : 

He that despiseth his neighbor is void of sense ! 

Towards the year three hundred before Christ, Simeon the 
Just held that " the world is founded on three things : the 
Law, Worship and Works of charity." 4 Christ taught : 
Thou, shalt love thy neighbor as thyself. Love your ene- 
mies, and do good, and lend hoping for nothing back. 

1 Boissard, De Divinatione, &c, p. 206. 2 La Chine, 184, 185. ' 
3 Tao-te-king, § 16 ; La Chine, i. 116. 4 Munk, 486. 



THE WORLD-RELIGIONS - 



361 



Judge not. Forgive. Do good to them that hate yon, 
bless them that curse you, pray for them that insult you. 
To him that smites thee on the cheek offer also the other; 
and from him that takes away thy cloak forbid not thy coat 
also. Give to every one that asks of thee, and of him that 
takes away thy goods ask not again. Blessed are ye that 
weep now, for ye will laugh. Blessed are ye when men 
shall hate you and when they shall avoid you and shall re- 
proach you and cast out your name as evil, for the Son of 
man's sake. 

" It was above all among the Essenes that the more ele- 
vated ideas of the Messiah's reign had their birth ; but there 
were also a great number of Pharisees who shared them, 
and among the most illustrious are cited those who made 
the whole of the Law to consist in the practice of morality 
and the love of one's neighbor" ... " That which you do 
not like done to you," said Hillel, " do not do it to your 
neighbor ; this is all the Law, the rest is only commentary." 
Hillel was one of the most illustrious chiefs of schools in 
the time of Herod. Many other passages of the same na- 
ture are found in the Talmud and the other collections of 
the old Rabbis. " Joseph de Yoisin, in his notes to the 
Pugio fldei of Raymond Martin has collected numerous 
sentences of the ancient doctors of the synagogue which 
offer parallels to the discourses of Jesus." 1 

The New Testament and Buddha's teachings both pro- 
claim the vanity of worldly things. 

Verily I say unto you that there is no one that has left house or parents 
or brethren or wife or children for the sake of the kingdom of God, who will 
not receive much more at this time, and in the age to come life everlasting. 

Luke, xviii. 30. 

Lay up for yourselves treasures in heaven. 

What is valued among men is an abomination in the sight of God ! 

Luke, xvi. 16. 

Blest are the poor ; for yours is the kingdom of God ! 
Blest are you that now hunger, for you shall be filled ! 

Munk's Palestine, p. 565, note. Thalmud of Babylon, traite Schabbath, 
fol. 31, a. quoted by Munk. 



362 



SPIRIT-HISTOEY OF MAN. 



But alas for you that are rich, because you have had your consolation ! 

Alas for you that laugh now, for you will mourn and weep ! — Luke, vi. 

And it came to pass that the poor man died and was carried by the angels 
into Abraham's bosom : the rich man also died and was buried. 

And in hell he lifted up his eyes, being in torments ... 

Abraham said : Child, remember that thou in thy life-time didst receive 
thy good things and in like wise Lazarus evil things ; but now he is comforted 
and thou art tormented. — Luke, xvL 

The New Testament here teaches that the rich and the poor 
shall change places in the world to come. 

Blessed are the poor in spirit, the meek, the merciful, the pure in heart, the 
peace-makers : Ye have heard that it was said to them of old ; Thou shalt not 
kill; and whosoever shall kill, will be deserving of the judgment. But I say 
unto you, that every one that is angry with his brother without a cause, will 
be deserving of the judgment. 

What is born of the Flesh is Flesh ; and what is born of the " Spirit" is 
"Spirit."— John, iii. 6. 

And the Kuitios is the " Spirit" !— 2 Cor. iii. 17. 

Now is Christ risen from the dead, the "First-fruits" of those at rest! 

1 Cor. xv. 20. 

For if the "first-fruits" are holy, so is the kneaded! — Kom. xi. 16. 

death, where is thy sting: death, where is thy victory! 

1 Cor. xv. 55. 

1 heard a voice from heaven saying, Write, Blessed are the dead who die in 
EuRios, from henceforth : Yea, says the Spirit, that they may rest from their 
labors!— Rev. xiv. 13. 

Out of Sion the Deliverer shall come ! — Rom. xi. 26. 
A Savior who is Christus KuRios! — Luke, ii. 11. 

Veni Redemptor gentium, 
Ostende partum Virginis. 
Miretur omne seculum, 
Talis decet partus Deum. 

Non ex virili semine, 
Sed mystico spiramine 
Verbum Dei factum est caro 
Fructusque ventris floruit. 

Alvus tumescit Virginis, 
Claustra pudoris permanent, 
Vexilla virtutum micant, 
Versatur in templo Deus : 



THE WOKLD-EELIGIONS. 



363 



Procedens de thalamo suo, 
Pudoris aula regia, 
Geminae Gigas substantiae 
Alacris ut currat viam. 

Egressus ejus a Patre, 
Regressus ejus ad Patrem ; 
Excursus usque ad Inferos, 
Recursus ad sedem Dei. 

Corde natus ex Parentis 
Ante mundi exordium. 

Esaias quae cecinit 
Completa sunt in Yirgine 

Enixa est puerpera, 
Quern Gabriel praedixerat. 

Adam vetus quod polluit, 
Adam Novus hoc abluit : 

Jam nata lux et salus, 
Fugata nox et victa mors : 
Venite gentes, credite, 
Deum Maria protulit. 

Gloria tibi Domine 

Qui natus es de Yirgine I 1 

One of the legends represents Buddha as saying : " I di- 
rect my scholars not to do wonders ; I rather say to them : 
So live that you conceal your good actions and confess your 
faults." a " In the midst of oppressed peoples he showed 
how the unavoidable evils could be patiently borne, how 
they could be mitigated by mutual help." 3 It was the 
evangelium of a peaceful life and the hope of a death with- 
out resurrection which opened the hearts of the people to 
Buddha's teachings. 4 He declared that there was no dis- 
tinction between the body of a slave and that of a prince. 
The body is to be esteemed or not, according to the spirit 
that is in it. " The virtues do not ask about the castes," 

1 Rambach, Anthol. i. 2 Bournouf, p. 110 ; Duncker, ii. 202; 
St. Hilaire, p. 144. 3 Duncker, ii. 192. 4 Ibid. 193. 



364: 



SPIRIT-HISTORY OF MAN". 



Salvation and redemption are come for all. " My law is 
a law of grace for all." 1 The people were deeply impressed 
by the gentleness and humility which Buddha opposed to 
the haughtiness and pride of the Brahmans and by the com- 
passionate commiseration which he exhibited for the distress 
of the people, for all the wretched and laden. 2 So Christ 
said, " Come unto me all ye who are weary and heavy- 
laden, and I will give you rest." Buddha taught the people 
his moral rather than his metaphysik which denied all but 
the thinking "self." Men must bear wrong from others 
with patience ; mishandling, even maiming and death, must 
calmly be endured without hating the persecutor. " The 
maiming frees man from members which are but transitory ; 
and execution from this foul body which yet dies." 3 Not 
one's own misfortune but that of our fellow-men is a ground 
of sadness. Control the passions, " bring rest into the 
senses," avoid as much as possible contact with the world. 
" As every one seeks to lessen for himself life's sufferings, 
so shall he also lessen the sorrows of his fellow-men. All 
men without regard to rank, birth and nation, form, accord- 
ing to Buddha's view, one great suffering association in this 
earthly vale of tears. Therefore the commandments of 
love, forbearance, patience, compassion, pity, brotherliness 
of all men. 4 

If one has committed a sin in word, thought or deed, let 
him repent and confess before his companions in the faith, 
and before those who have attained a higher grade of holiness. 5 
The power which controls the universe is Karma (action), 
consisting of Merit and Demerit. At the death of any being 
the aggregate of his merit and demerit is transferred to 
some other being, which new being is caused by the Karma 
of the previous being, and receives from that Karma all the 
circumstances of its existence. The manner in which being 
first commenced cannot now be ascertained. The cause of 

1 Duncker, ii. 191 ; Wuttke, ii. 533. 2 Duncker, ii. 190. 3 Ibid. 187. 
4 Ibid. 5 Duncker, ii. 188. 



THE WOKLD-RELIGIOXS. 



365 



the continuance of existence is ignorance, from which merit 
and demerit are produced, whence comes consciousness, 
then body and mind, and afterwards the six organs of sense. 
Again, from the organs of sense comes contact; from 
contact, desire ; from desire, sensation ; from sensation, the 
cleaving to existing objects; from this cleaving, reproduc- 
tion ; and from reproduction, disease, decay and death. Thus « 

like the revolutions of a wheel there is a regular succession^ 

. J 

of death and birth, the moral cause of which is the cleaving 
to existing objects, while the instrumental cause is Karma. 
It is therefore the great desire of all beings who would be 
released from the sorrows of successive birth to seek the 
destruction of the moral cause, the cleaving to existing ob- 
jects, or evil desire. They in whom evil desire is entirely 
destroyed are called Arhats. The freedom from evil desire 
ensures the possession of a miraculous energy. At his death 
the Arhat invariably attains Nirvana, or ceases to exist. 1 

In the sixth century before Christ, at the age of 36, 
Buddha attained the triple science which is the negation of 
existence in three degrees — the supernatural perception of the 
three great facts : " the impermanence of Matter, the exist- 
ence of grief in all things, the annihilation of the thinking 
spirit." At his birth he had said : I will put an end to 
birth, to old age, to sickness, to death ! Now, considering 
the evils of created beings he cried : I will put an end to 
this sorrow of the world ! 2 

At the hour of Buddha's birth precursory signs were 
perceived in the gardens and parks of Kapilavastu ; Nature 
became immovable ; the rivers stopped ; the flowers ceased 
to blow, the birds were silent. At school, he revealed a 
superior knowledge by giving the definition of sixty-four 
kinds of writing whose names were unknown to the master 
himself. By his mere presence thirty-two thousand infants 
were by degrees entirely grounded in perfect and complete 



Eastern Monachism, p. 5. 



2 Neve, p. 24. 



366 



SPIRIT-HISTORY OF MAN. 



intelligence. On the Nepalese pictures of Buddha a vast 
luminous circle surrounds his head ! 1 

The womb that bears a Budha is like a casket in which 
a relic is placed ; no other being can be conceived in the 
same receptacle ; from the time of conception, Mahamaya 
was free from passion and lived in the strictest continence. 

Whilst reposing on her divine couch, Bodhisat appeared 
to her, like a cloud in the moonlight, coming from the 
north and in his hand holding a lotus. After ascending the 
rock, he thrice circumambulated the queen's couch. At 
this moment San-tusita (Bodhisat) who saw the progress of 
the dream, passed away from the dewa-loka and was con- 
ceived in the world of men ; and Mahamaya discovered, 
after the circumambulatious were concluded, that Bodhisat 
(Buddha as claimant for the Budhaship before birth) was 
lying in her body as the infant lies in the womb of its 
mother. 3 

At the time of the conception thirty-two great wonders 
were presented. The 10,000 sakwalas (systems of worlds) 
trembled at once ; there was in each a preternatural light 
so that they were all equally illuminated at the same mo- 
ment ; the blind from their birth received the power to see ; 
the deaf heard the joyful noise ; the dumb burst forth into 
songs ; the lame danced ; the crooked became straight ; 
those in confinement were released from their bonds ; the 
fires of all the hells were extinguished so that they became 
cool as water, and the bodies of all therein were as pillars of 
ice . . . 

The father of Gotama Budha, Sudhodana, reigned at 
Kapilavastu, on the borders of JSTepaul ; and in a garden 
near that city the future sage was born, B. C. 624. At the 
moment of his birth he stepped upon the ground, and after 
looking around towards the four quarters, the four half- 
quarters, above and below, without seeing any one in any 
of these ten directions who was equal to himself, he ex- 

J Neve, 29, note 2. 2 Manual of Buddhism, 142, 143 ; see Sale's Koran, ii. 125. 



THE WORLD-KELIGIONS. 



367 



claimed, Aggo hamasmi lokassa ; jettho hamasmi lokassa; 
settho hamasmi lokassa ; ayamantimajati ; natthidani pun- 
abbhawo : " I am the most exalted in the world ; I am the 
chief in the world ; I am the most excellent in the world ; 
this is my last birth ; hereafter there is to me no other ex- 
istence." When five months old, he sat in the air without 
any support at a ploughing festival. 1 " The wonders that 
he performed were of the most marvellous description : but 
in those days the possession of supernatural power was a 
common occurrence, and there were thousands of his dis- 
ciples who could with the utmost ease have overturned the 
earth or arrested the course of the sun." He died at the 
age of eighty years and his relics were preserved and be- 
came objects of worship. 2 

When Buddha was told that a woman was suffering in 
severe labor, unable to bring forth, he said, Go and say : 
" I have never knowingly put any creature to death since 
I was born ; by the virtue of this observance may you be. 
free from pain ! " When these words were repeated in the 
presence of the mother the child was instantly born with 
ease. 9 He also tamed an infuriated elephant. The sage 
charged him not to take life in future, to hate no one and 
to be kind to all ; and the elephant in the presence of all the 
people repeated the five precepts. 4 

Buddha was tempted by the Demon Wasawartti Mara, 
who said, as Buddha was leaving the palace of his father : 
"Be entreated to stay that you may possess the honors that 
are within your reach ; go not ; go not ! " The prince de- 
clared, " A thousand or a hundred thousand honors such as 
those to which you refer would have no power to charm 
me to-day ; I seek the Budhaship ; I want not the seven 
treasures of the Chakrawartti ; therefore begone, hinder me 
not." Then Mara ascended into the air and said to Sidh- 
artta (Buddha), gnashing his teeth with rage, " We shall 

1 Eastern Monachism, p. 2. 2 Ibid. 4. 

s Manual of Buddhism, 252. 4 Ibid. 321. See Wuttke, ii. 566. 



368 



SPIRIT-HISTORY OF MAN. 



see whether thou wilt become Budha; from this time forth 
I shall tempt thee with all the devices I can imagine ; until 
the reception of the Budhaship I will follow thee incessantly 
like thy very shadow, and on the day of its attainment I 
will bring a mighty army to oppose thee. 1 The Devil (Dia- 
bol) tempts Christ by the offer of all the kingdoms of the 
world. 

The great problem which Buddha sought to solve was 
the origin of human suffering and its remedy. 2 In the sixth 
century before Christ he said, " I will put an end to the 
grief of the world. In perfecting this doctrine, which con- 
sists in poverty and the restriction of the senses, I will at- 
tain to the true deliverance ! Indifference to the objects 
of the world, freedom from passion, hindrance of the vicissi- 
tudes of being, calm, perfect intelligence, the state of a 
Qramana (a Buddhist elect), Nirvana (Extinction) !" " In 
Nirvana, say the older legends, nothing exists but the 
void." 3 

All phenomenon is void ; no phenomenon has substance proper. 

Lalitavistara. 

Within is the void ; -without is the void. The personality is itself without 
substance. Every thing put together is perishable, and like the lightning in 
heaven it does not last long. That is temporary, That is misery, That is void. 

Buddhist Sutras, St. Hilaire, 194. 

In his miracles, Jesus is said to have used the formula 
thy sins are forgiven thee ! His disciples asked Jesus : 
" What sin has this man or his parents committed that he 
was born blind ?" Buddha taught that the misfortunes and 
sufferings of this life are the result of evil actions performed 
in a former life. The Jews said to the blind man : Thon 
wast altogether horn in sins, and dost thou teach us ! 4 The 
doctrine of the disciples is analogous to the " Merit and 
Demerit" of the Buddhists ; for the sick recovered if their 
sins were forgiven. The Pharisees believed in transmigra- 

1 Hardy, Manual of Buddhism, 160. 2 Duncker, ii. 176. 
3 Ibid. 183. 4 John, ix. 34. 



THE WORLD-RELIGIONS. 



369 



tion. 1 Pythagoras taught it in the fifth century before 
Christ. The Egyptians also believed in transmigration, and 
the disciples of Jesus were persuaded that a man might 
have sinned before he was born. 2 

The Egyptians and the Pharisees believed in superior 
beings or angels between the Divinity and men. 3 The Phar- 
isees also believed in bad angels or demons who were the 
causes of all kinds of evils. Josephus sees in the demons 
the souls of wicked men who after their death come some- 
times to torment the living. In the New Testament and in 
the Talmud the angels and demons play a very great part, 
and it is evident that the popular belief of the Jews had 
adopted to a certain point the dualism of the Parsees, which 
was subordinate however to the Mosaic monotheism. Satan 
was surrounded with bad angels or demons like the devs of 
Ahriman. At the head of the good angels they placed sev- 
en princes or archangels ; these are the seven Amshaspan- 
das of the Persians of which the First is Ormuzd. Allusion 
is made to them in the Book of Daniel written at the epoch 
of the Maccabees, and they are represented as the protec- 
tors of different peoples and empires. The doctrine of 
angels took the greatest development in the Christian 
doctrine and in that of the Cabbalists. 4 Demons were con- 
sidered certain divine powers, of a middle nature, situated 
in the interval of the Air, between the highest Aether and 
the earth below, through whom our aspirations and our de- 
serts are conveyed to the gods. 5 Plato attributes to the 
deities of Olympus and heaven all which is fortunate, and 
all that is sinister to the demons. 6 The New Testament 
holds that insanity, epilepsy, &c. were " being possessed of 
a devil." This is the Hindu doctrine. 7 Luke mentions 
dumb demons. 8 

1 Gibbon's Rome, iv. 385. 2 John, ix. 2 ; Munk, 512, 521, 522. 
3 Munk's Palestine, p. 513 ; Seyffarth, Theolog. Schr. p. 2. 4 Munk, 513. 
6 Apuleius, Rel. of Socrates. 6 Plut. de Iside, xxvi. 7 Allen's India, 382. 
8 Luke, xi. 14 ; Matthew, ix. 
24 



370 



SPIKIT-HISTORY OF MAN - . 



Some mighty demon came so that he had not his right senses. 

Aeschylus, Persians, Y25. 
A woman that had a Spirit of weakness eighteen years . . . whom Satan 
has bound! — Luke, xiii. 11, 16. 

Inasmuch as they are possessed by demons ! — Euripides, Phoenissae, 888. 

A legion of devils are in one man, and depart from him into 
a herd of swine. 1 

Buddha renounced his wife and family, not even allow- 
ing himself a last embrace of his infant son, in order to re- 
lease the various orders of being from the sorrows of ex- 
istence. 2 

If any one come to me and hate not his father and mother and wife and chil- 
dren and brethren and sisters, yea, and his own life, he cannot be my disciple. 

Luke, xiv. 26. 

Christ sent out the seventy on their mission : Buddha 
made it the duty of his followers to go forth as missionaries 
and spread his doctrine everywhere. A rich merchant 
name Purna, who had left all his goods and become an 
enthusiastic disciple of Buddha, determined to win over 
a wild tribe to the new faith. Bnddha put his firmness to 
the proof, saying the people are wild, fierce, cruel, and that 
he would have to endure from them the greatest insults and 
injuries. Purna answered : Then I will hold them still for 
good, dear people, because they neither beat nor cast stones 
at me. " When however they do even this ?" Then I say 
still the same, for they could indeed wound me with weap- 
ons. "But this also will happen!" Now then they are 
dear good people because they do not rob me of my life. 
" But when they kill thee ?" Then I thank their love and 
goodness that they free me with so little pain from this mis- 
erable body. " Go Purna," said Buddha, " thyself redeem- 
ed, redeem them. Thyself saved and consoled, save and 
console them. Lead thou, thyself perfected, them to per- 
fection." As Purna really succeeded by his invincible 

1 The swine was Typhon's emblem. 2 Hardy, Manual, pp. 158, 1*7*7, 120, 121. 



THE WORLD-RELIGIONS. 



371 



mildness in converting the savages, this instance explains 
also the fruits which the Buddhist missions generally have 
had afterwards. 1 

After Buddha's death, there were three famous councils 
of the Buddhist Church. The first was summoned by his 
disciple Kacjapa under the protection of Agatacatru, king of 
Magadha, in the chief city Kadshagriha, to collect and write 
down from memory Buddha's teachings. One hundred and 
ten years after Buddha's death Bevata summoned a second 
council at the new capital of Magadha, Pataliputra, which, 
the legend says, was attended by a million bhikshu (monks). 
Revata chose seven hundred prominent men to lay down a 
new " confirmation of the Good Law" (about 430 before 
Christ). At a third synod attended by a thousand bhikshu 
one hundred and eighty years later, which was held in the 
time of king Acoka of Magadha, about 250 before Christ, 
the Buddhist canon was a third time purified and settled. 2 
Fa Hian states that, at the time of his visit to Ceylon, in 
the beginning of the fourth century after Christ, there were 
5000 ecclesiastics in one of the monasteries at Anuradha- 
pura, and that upon a mountain not far distant 2,000 priests 
resided. 3 Another Chinese traveller, who visited Magadha 
not far from the year 630, presided at a meeting of a great 
number of the Buddhists in which two thousand Brahmans 
sat. 

Buddhism and Christianity both have their miracles ; 
but the Buddhist miracles far outnumber the Christian. 4 
Buddhist worship,which was, originally, mere worship of his 
image and relics, regard to his memory, later a worship of 
the relics of his chief followers and pious kings, has now be- 
come a pompous and splendid ceremonial. This worship 
of relics, the monasteries, the use of bells to summon the 
followers of Buddha to worship, rosaries, and many other 

1 Weber, iiber den Buddhismus, p. 54. 2 Duncker, ii. 197, 198, 199. 
3 Spence Hardy, Eastern Monachism, 310. 4 Manual of Buddhism, 

passim ; Neve, 17. 



372 



SPIRIT-HISTORY OF MAN. 



peculiarities, have so much resemblance to Christian rites 
that it may be questioned whether the last has not been the 
borrower. It is notorious that the Buddhist missionaries 
very early, perhaps even in the first two centuries before 
Christ, had penetrated into the west as far as Asia Minor. 
This is however still an open question. 1 The course of trade 
between India and Mesopotamia would bring a knowledge 
of eastern ideas to the western world. It is not probable 
that Judaea, with its knowledge of Babylon and Persia, 
could have been even a century without hearing of Bud- 
dhistic doctrines taught five hundred years before Christ. 

It was but a journey of some months' duration for cara- 
vans to pass by land from the Indus to Persia and Babylon. 
Alexander's army penetrated to the Indus and returned. 
" In the second and third centuries before the Christian era 
Buddhist missionaries must have come into the Persian 
lands. In the following period these missions became con- 
stantly more frequent, and Manicheanism in the third cen- 
tury after Christ appeared as an express mingling and union 
of Christian, Persian and Buddhist religious views." Gnos- 
ticism borrowed both from Brahman and Buddhist doctrines. 
This is certain respecting Bardisanes, Ammonius and Scy- 
thianus. 2 The Buddhists practised " confession," they had 
monks, nuns, celibacy, tonsure, the use of bells and rosaries, 
the worship of relics, the building of church towers, the 
" glory," &c. Buddhism entered China one or two cen- 
turies before Christ, and in the year 61 after Christ was openly 
recognized. 3 " The Buddhists appeared for the first time in 
China in the reign of Schi-hoang-ti,217 before Christ, but were 
repulsed. A hundred years later scattered traces of Buddh- 
ism are here and there found." 4 It was not introduced into 
Japan at all before the first century of our era, and was not 
established there until the fifth or sixth century. The pa- 

1 Weber, Akad. Vorles. p. 267. 2 Weber, Ueber den Buddhismns, 

pp. 64, 63, ff. 3 Ibid. 4 Wuttke, ii. 590, quotes Foue-Koue-Ki, v. 

Abel Rcmusat, pp. 41, 44. 



THE WORLD-RELIGIONS. 



373 



triarch of the Indian Buddhists in the year 495 of our era 
transferred his seat to China, and the succession was no 
longer continued in India. 1 It is without exception the 
most wide-spread religion on the globe. The most moder- 
ate estimate carries the number of Buddhists to 350 mil- 
lions. 2 But notwithstanding their numbers they have far 
less liberality than the Christians, for these have established 
numerous missions for their conversion, while neither Buddh- 
ists nor Brahmans have reciprocated the attention. 

The Buddhist literature is very considerable. The sacred 
religious writings comprise one hundred and eight thick 
volumes. They were confirmed at the three councils. Since 
the middle ages the Christian influence is perceptible in 
many traces : for instance the parable of the lost son is dis- 
tinctly found in the Buddha-writings. Manicheanism was 
an attempt to found a new religion with reference to Pars- 
ism (Zoroastrianism), Buddhism and Christianity. 4 In the 
middle of the fifth century Buddhism .began to be over- 
powered in India and in the Indus country, and its profes- 
sion was not tolerated in Hindustan after the seventh cen- 
tury. Kumarila Bhatta in the seventh century was a chief 
expositor of the Mimansa philosophy, and by his influence 
overthrew Buddhism. 5 " Let those who slay not be slain ; 
the old man among the Bauddhas and the babe : from the 
bridge of Rama 6 to the Snowy Mountains" (the Himalaya). 
Buddhism with its monastic usages was carried to Japan in 
418 and in China it flourished in the sixth century. The 
Panjab and the eastern borders of Afghanistan were Buddh- 
istic about the year 400 of our era. 7 

While Christ was regarded in the West as the Creator 
of the world, the Hindus in the third century of our era re- 
garded Crislma (in accordance with their idea that all 

1 Journ. Am. Orient. Soc. i. 129. 2 Jancigny, Japon, 148. 

3 Wuttke, ii. 522; quotes Burnouf, pp. 136, 43, 45, 578; Spiegel, in d. 
Allg. Monatssch. Halle, 1852, p. 552, &c. 4 Spiegel, Vend. 30 ; Milman, 

Hist. Chr. 278. 5 Journ. Am. Orient. Soc. i. 129. 6 The strait between the 
continent and Ceylon.— Am. Orient. Soc. i. 129. 7 Fa Hian, Ibid. p. 130. 



374 



SPIRIT-HISTORY OF MAN. 



things emanate out of the One Being) as the Soul of the 
world. Crishna is the Buddha of the Brahman schools, 1 
and like Buddha corresponds in position to Christ in the 
Christian theogony. Crishna says : Behold in this my 
body the whole world animate and inanimate, and all things 
else thou hast a mind to see. 2 He is an incarnation of the 
Supreme Deity, and was declared to have originally ap- 
peared on earth in the form of one of the ancient heroes of 
the nation. Christian missionaries penetrated into India in 
the first century of our era ; and there would be nothing 
surprising in their doctrines having some influence upon the 
Brahman religion while they failed to establish Christianity 
among the people. God was manifest in Christ. The Brah- 
mans would find it very well suited to their views to teach 
that Yishnu became manifest in Crishna ; while it might 
be useful in getting up a revival of the Brahman religion 
in opposition to the growing importance of Buddhism in 
the second century. The Crishna sect predominates among 
those who profess Brahmanism. It extended itself widely 
in the fifth century after Christ. The preaching of Christian 
doctrines in India probably developed the later Krishna- 
worship ; at any rate, after the appearance of Christianity 
we find important traces of a Christian influence. Then 
thoughts come forth which stretch far beyond the ancient 
doctrine without throwing off the pantheistic character and 
without the idea of an absolute personal Spirit, the Creator 
of heaven and earth. 3 Krishna's name has not yet been 
found in the oldest sutra. 4 . 

Mahomet based his religion on Judaism and Christian- 
ity. He drew from both, regarding Moses and Christ as 
divinely inspired teachers of former times. He enjoined 
charity, abstinence, temperance and bravery. The injunc- 
tion of self-denial is common to Buddhism, Mahometanism, 
and Christianity. When asked by the young man, " What 

1 Wuttke, ii. 339. 2 Bhagavatgita. 3 Wuttke, ii. 264, 329. 

4 Lassen, Ind. Alt. p. 736. 



THE WOKLD-RELIGIONS. 



375 



shall I do to inherit eternal life ?" Christ answered " Sell all 
that thou hast and give to the poor." It is probable that 
from the Essenes or Eastern Monachism or Buddhism this 
idea of absolute poverty and entire self-denial was obtained. 
Some of the Christian sects took vows of dirt, ignorance and 
poverty. The ancients totally failed to conceive that the 
circumstances in which they found themselves were ordain- 
ed of God : but they felt it incumbent on them to alter 
Nature and set up a theory. Nature, according to them, 
was not the servant of God. In respect to the civil laws 
Mahomet followed step for step the laws of Moses and the 
decisions of the Eabbis, only adapting them to the customs 
and prejudices of his countrymen. He even borrows ex- 
pressions from the Jewish and Christian scriptures. He 
taught the Last Judgment, the Eesurrection and Predesti- 
nation. To the Jews he said that he came to restore the faith 
of their fathers in its purity ; to the Christians, that Jesus is 
the best of prophets. 1 Mahomet's unitarianism stretches from 
the Atlantic to the Ganges. " There is no god but God ! " 
Mahometanism, after conquering India from the tenth to 
the fifteenth centuries and seeing the ruin of the successors 
of the Prophet under the English rule, is still ready to 
argue its claims with the Buddhists and Yishnu-worshippers. 
It writes books and makes converts in Northern India still. 
While Brahmanism is nearly effete and Buddhism has at- 
tained the highest point of its progress in making converts, 
while many Hindus of the upper classes have reached that 
state of indifference that they are infidels, it stands forth 
between the opposing sects as, in some sort, a mediator be- 
tween the Hindu and the Christian, the Oriental and Euro- 
pean doctrines. 

" There is a large and important class of natives in the 
large cities of India at the present day who are deists. The 
editor of one of the oldest papers in Bombay, after inserting 
two or three articles in his paper to prepare the minds of 



1 American Encycl. Art. Koran. 



376 



SPIRIT-HISTORY OF MAN. 



his readers, said ' it was obvious to all that the state of re- 
ligion was very sad and becoming worse, that all classes of 
people appeared to have lost all confidence in their sacred 
books ; that Christians do not believe in their Bible, for 
they do not keep the Sabbath, many of them are intemper- 
ate, &c. ; that the Jews, the Mohammedans, the Hindus 
and the Zoroastrians do not believe in their respective sacred 
books, because if they did they would not do so many things 
which are forbidden, and neglect to do so many that 
are commanded.' He then proceeded to say that the sacred 
books of all these different classes of people may have been 
of divine origin, and when first given they may have been 
adapted to the then state and circumstances of the people, 
and have been very useful ; but that they had become un- 
suitable to the present advanced state of knowledge and 
improved state of society ; and that none of these sacred 
books could ever again have the confidence of their people, 
and become the rule of their faith and practice : and that 
if people should continue as they are, without any 
system of religion or standard of moral conduct, they 
would become worse and worse, and at length become 
depraved beyond recovery or endurance. He then 
suggested that a religious convention be held in Bom- 
bay, and that each class of people send a delegation 
of their learned and devout men with copies of their sacred 
books, and that the men of this convention should prepare 
from all these sacred books a Shastra suited to the present 
state of the world, and adapted to all classes of people : and 
he expressed his belief that a Shastra thus prepared and re- 
commended would soon be generally adopted. In his next 
paper he proceeded to mention some of the doctrines which 
such a Shastra should contain, and among these he said it 
should inculcate the existence of Only One God, and the 
worship of him without any kind of idol or material sym- 
bol ; and then he would have no distinctions of caste, which 
he thought one of the great evils and absurd things in the 



THE WORLD-RELIGIONS. 



377 



Hindu religion. ISTow these opinions and suggestions are 
chiefly remarkable as exhibiting the state of the native 

mind The writer of these articles was a respectable 

and well-educated Hindu, who had not renounced the prin- 
ciples or practices of his hereditary faith, nor the rules of 
caste. He knew the state of religious opinion among the 
Hindus, and he was well assured that such opinions and 
suggestions would not be to the prejudice of his character 
nor to the injury of his paper. This man, the readers of 
his paper, and the circle of his acquaintance, show the state 
of hundreds and thousands in India, who are dissatisfied 
with the Hindu religion, and having no confidence in it 
would gladly embrace something more reasonable, more 
easily practised, and which they hope would exert a better 
influence upon society and the state and character of their 
nation/' 1 



1 Allen's India, 584. 



NOTES. 



P. 12. 

The Mazzardth, mentioned in Job xxxviii. 32, are, according to Ewald, 
to be distinguished from Mazzaloth (2 Kings, xxiii. 5), and mean a single 
constellation. — Weber, Ind. Skizzen, Die Verbindungen Indiens, 76. 
Hunk says the Mazzaloth are the constellations of the Zodiac. 

Munk, Palestine, p. 91. 
The Septuagint identifies Mazouroth with the Hebrew Mazzal6th ? 
{: the houses " or constellations in the Zodiac. 

2 Kings, xxiii. 5. B. C. 285. 

Wilt thou bind together the delights of Kimah, 
Or the trailing bonds of Chesil wilt thou loose, 
Wilt thou lead forth Massaroth in his time, 
And Aish with his sons wilt thou bring? 

Hebrew Bible, Sebastian Schmid. 



Pp. 14, 15. 

The Sun was regarded as a gold-feathered bird. 

Weber, Zusammenhang Ind. Fab. 9. 



P. 33. 

The names of the months are derived from the names of the gods. — 
Lepsius Einleitung, 144. Each month and day had its tutelary god.— 
Kenrick, i. 277; Herod, ii. 82. 



P. 37. 

The author has made use of the language of Lepsius at the beginning 
of Chapter Third of this work, to introduce the subject, and merely to 
indicate that Mentu and Atmu are sun-gods, without adopting the dis- 



380 



SPIRIT-HISTORY OF MAN. 



tinction into day-Sun and night-Sun. Since, however, Atmu (Athom) 
is sometimes represented as presiding in Hades, there is no more objec- 
tion to regarding him sometimes as the Descending Sun, than for the 
poet to describe Bacchus as going to Hades. We have Aidoneus or 
Hades, the Descending Sun ; Nebo, Anubis, Mercury of the Dead ; Adad, 
(Thoth,) the Sun; Thoth, Tod, Death. See above, pp. 285, 286, 200; 
Uhlemann, Handbuch, i. 187. 

Pp. 272, 267, 270, 276, 280. 

After passing over the obsequies of Osiris, "because many of the 
Mysteries are mixed up with them," Plutarch says : " The priests not 
only of these (Apis and Osiris, &c), but also of the othee gods such 
as aee not unceeated noe incoeetjptible, say that their bodies lie 
dead and are taken care of, but the souls shine in heaven (being) Stars, 
and are called, that of Isis, the Dog by the Greeks, but by the Egyptians 
Sothis, and that of Horus, Orion, that of Tuphon. Aektos (the Geeat 
Beae) . . . ; but that the inhabitants of Thebais (in Egypt) eegaed no 
god as moetal, but think Him whom they call Kneph to be uncreated 
(unborn) and immortal. 

But because many such things are said and pointed out, some, think- 
ing that these great and terrible works and sufferings were commemo- 
rated, being those of kings and rulers who through superior virtue or 
power inscribed upon their glory the dignity of divinity or who had 
good fortune, use a very easy circumlocution, and not badly transfer 
what is bad to eelate from the gods to men, and have these helps from 
the things historically narrated. For the Egyptians narrate that Hermes 
was in body short-armed, but Tuphon red-skinned, but Horus white and 
Osiris black-skinned, as if in nature they had been born men. Moreover 
they name Osiris general, and Kanobos governor, and they say the star 
named after him is his : ... 

But I fear lest this is moving the immovable, and that these wage war 
not only with a long time, according to Simonides, but with many na- 
tions and families of men seized with the reverence foe the gods; 
who have left nothing undone to bring down from heaven to earth so 
geeat names, and unsettle and dissipate reverence and belief ingenerated 
in nearly all from the very Beginning ; not only opening great doors to 
the godless crowd that brings divine things down to human, but affording 
a brilliant license to the impositions of Euemerus the Messenian, who 
putting together copies of incredible and unreal legends scatters every 
sort of impiety in the habitable world, those who are esteemed gods all 
equally expunging, (changing them) into the names of generals and ad- 
mirals and kings who once existed, having been registered in Pagchon in 



NOTES. 



381 



a golden writing which neither Barbarian nor Greek, but Euemerus alone, 
as it seems, having sailed to the neither born nor being anywhere on 
earth Pagchooi and Trifulloi, chanced upon ! 

Truly great exploits of Semiramis are hymned among Assyrians ; 
but the great (deeds) of SesGstris in Egypt: but Phrygians to this day 
call the brilliant and wonderful works MAN-ica, because a certain Manis, 
one of the former kings, was a good and powerful man among them 
whom some call Mass-Gs : but Euros led Persians, and Alexander Mace- 
donians, conquering, to almost the end of the earth ; but they have the 
name and memory of good kings. . . . 

They do better, therefore, who think that the things related of Tu- 
phGn and Osiris and Isis are neither sufferings of gods nor of men, but 
of great daemons whom both Plato and Pythagoras and Xenocrates and 
Chrysippus, following the old theologians, say are more robust than 
men, and far surpass in power our nature, but not having " the divine " 

unmixed or pure As in men, there are also in daemons differences 

of virtue and of evil. For the Giant-stories and Titan-myths sung by 
the Greeks, and certain lawless actions of Saturn, the contests of Puthon 
against Apollon, and the flights of Bacchus and the wandeeings of De- 
meter are not different from the Osiriac and Typhoniac ceremonies and 
others which all can freely hear covered up with myths : but whatever 
things veiled by sacred Mysteries and rites are kept undivulged and un- 
seen by the masses, have the same story. — Plutarch, de Iside, xxi. — xxvi. 

Plutarch is very orthodox ; and this is a proof of the great antiquity 
of the belief that the gods were not mortals, for the orthodox never 
favor any thing that is new. Plutarch, though an orthodox Greek, 
would have been considered a heretic by the Hebrews, because they re- 
lated the adventures of these deities when they were men or patriarchs. 
The Old Hebrews would not have blamed Euhemerus. 

Pp. 277, 278. 

According to the Babylonian myth ten Zodiac gods, preceded by Bel 
and Beltis (Adam and Eve), ruled before the Flood. They are the old 
kings : Alorus, Alaparus, Almelon, Ammenon, Amegalarus, Daon, Ae- 
dorachus, Amempsinus, Otiartes, Xisuthrus (Noah, Deucalion). Xisu- 
thrus, with his wife, his daughter and steersman, was taken up among 
the gods. In Egypt also every one of the Twelve Gods of the Zodiac 
going about in boats had his steersman.— Movers, 165. The humanizing 
of the gods existed in Phoenicia, especially in later times.— Movers, 166. 
The gods were gradually looked upon as "merely human-personal 
beings " and were separated from the original ideas of them. Philo's 
Sanchoniathon may have had many predecessors ; and it appears as if 



382 



SPIRIT-HISTORY OF MAN. 



this mode of treating the subject of the divinities first sprung up in 
Phoenicia. The travesty of the Cadmus-myth which Euhemerus learned 
in Sidon seems to indicate that the philosopher of the school of Aristip- 
pus here had, already earlier, kindred spirits. — Movers, 156. 

Pp. 137, 219, 221. 

But Enuo (Luna) was equally balanced ; common to both Deus and 
Typhon. — Nonnus, ii. 475. One might perhaps say that Noah (Enuo) 
was the Man in the moon. Compare p. 219 above ; NAHaliel, Numb, 
xxi. 19 ; NAHSon, Naasson, 1 Chr. ii. 11 ; nass " wet." Nuseus (Bacchus). 

Pp. 206—216, 356. 

To the dead 

No future resurrection ever hereafter ! 

Aeschylus, Agam. 568, 569. 

Pp. 216, 217, 218, 159, 160. 

But only if the Son (AisAcu&zpius, Asklepius, Esmun, Attis) of 
Phoibos were viewing with his eyes this light could she come, having 
left the dark habitations and the gates of Pluto : for he raised up the dead 
before the God-sent (Diobolon) spear-point of thunderous fire destroyed 
him.— Euripides, Alcestis, 124 ff. See Movers, 160, 527, 532-534, 504. 

Thus said Adni (Adoni) Ihoh to these bones : Lo, I bring my Spirit 
upon you that you live ! 

For I will give nerves upon you, and will make flesh ascend upon 
you, and will draw skin over you, and will put Spirit in you that you 
live 

While I prophesied a sound was made and lo, a shake of the earth ; 
and the bones came together, bone to his bone : . . . 

Prophesy over Spirit ; son of man, prophesy and say to the Wind : 
Thus said Adni Ihoh : From the four winds come, Spirit, and breathe 
into these slain, that they live ! 

I will open your sepulchres and will make you ascend from your 
sepulchres, my People !— Ezekiel, xxxvii. (B. C. 500—600 ?) 

My soul drew near unto death, my life was near to Hades below ! 

Ecclesiasticus, li. 6. 

Pp. 356, 359, 247, 248, 210-217, 159, 160. 
We all shall not be put to sleep, but we all shall be changed, in a 
moment, in the twinkling of an eye, at the last trump : it shall sound 
and the dead shall be raised incorruptible, and we shall be changed ! 

ICor. xv. 51, 52. 



NOTES. 



383 



Pp. 216, 218, 200, 206—209. 

HEECULes (the Sun) who has gone out from the chambers of earth 
Leaving the nether house of Plouton ! 

Euripides, Here. Fur. 807, 808. 

Dates. 

Aeschylus, born B. C. 525. Sophocles, B. O. 495. Euripides, B. O. 
480. Plato, born about 429, B. C. Philo of Alexandria, contempora- 
neous with Christ, lived before and after Christ. Philo of Biblus, in the 
first and in the second century, A. D. in the time of Nero — Adrian. 
Plutarch, born about the middle of the first century, A. D. Nonnus, at 
the end of the fourth century, A. D. 

P. 218. 

Rambach, i. 106, instead of Deus has Deum, which is better : 
Laudant rite Deum lux, polus, arva, fretum. 
Light, heaven, fields, sea, duly praise God going above the stars. 



Mundi renovatio 
Nova parit gaudia, 
Resurgenti domixo 
Conresurgunt omnia. 
Elementa serviunt 
Et auctoris sentiunt 
Quanta sint sollemnia. 

Coelum fit serenius 
Et mare tranquillius, 
Spirat aura lenius. 
Vallis nostra floruit, 
Revirescunt arida, 
Recalescunt frigida, 
Post quae vee intepuit. 

Vita mortem superat, 
Homo jam recuperat 
Quod prius amiserat, 
Paradisi gaudium. 
Viam praebet facilem, 
Cherubim versatilem, 
Ut deus promiserat, 
Amovendo gladium. 

Rambach, i. 289. 



384 



SPIRIT-HISTORY OF MAN". 



Pp. 317, 352. 

And bring lambs— one white, the other black— to the Earth and to 
the Sun : and we will bring another to Zeus. 

Iliad, iii. 103, 104 ; Rev. xiv. 4. 



P. 252. 

Antiphona de Maeia Virgine. 
Alma Redemptoris Mater, quae pervia coeli 
Porta manes et Stella maris .... 

11th century. Rambach, i. 230. 



Ave maris Stella, 
Dei Mater alma 
Atque semper Virgo, 
Felix coeli porta. 

10th century. Rambach, i. 219. 

Save those who hope in thee, Mother of the never-setting Sun, Mother 
of God ! Rambach, i. 148. 

Hymn we the Boy of a Maid 

The pure, unespoused 

In the couches shared by men, 

By the ineffable will of the Father ! 

Synesius j died about 430. Rambach, i. 70. 

A star showed the Logos before the sun, 
Coming to cause sin to cease, to the Magi . . . 

John of Damaskus, died 754. Rambach, i. 141. 



Patris Sapientia, 
Veritas divina 
Deus homo captus est 
Hora matutina, 
Nocte a discipulis 
Cito derelictus. 

Rambach, i. 356. 



P. 93. 

El, called Aldos, Aldemios, names of Zeus. 

Movers, 262 ; quotes Etym. M. 



NOTES. 



385 



P. 160. 

I will ask the nymph beneath, the Daughter of the fruitful goddess 
Ceres, to send up his soul. Euripides, Rhaesus, 963, 964. 

Kronion quickly took away the Breath of the breasts, and the burn- 
ing thunderbolt inflicted death ! Pindar, Pyth. iii. 57, 58. 

Pp. 186, 187, 188. 

These (Chaldaeans) were of opinion that this kosmos, among the 
things that exist, is single, either being itself God (Theos), or that in it 
is God (Theos) comprehending the soul of all the things. 

Philo, Migration of Abraham, § 32. 

P. 202, line 3; p. 209. 

That they may know that thou by thy name art Ihoh alone, Alion 
over all the earth ! Ps. lxxxiii. 18. 



P. 222. 

And when the Feast of Bacchus was kept, the Jews were compelled 
(by Antiochus) to go in procession to Bacchus carrying ivy. — 2 Macca- 
bees, vi. 7. If Antiochus had called it the Festival of Adonis, perhaps 
no compulsion would have been required. — Movers, 25. 



Pp. 219, 221, 222, 200. 

Compare, page 39 note, Ihoh-Nasi : also, mi NH, " the waters of Noah." 

Isaiah, 54, 9. See above, p. 48. 



Pp. 295, 223, 225, 315. 

The Egyptian-Dodonean Dione was originally the same as the Phoe- 
nician goddess Ashtoret (Astarte, Aphrodite), just as Ammon (the Spouse 
of Dione) was identical with Adonis (the Spouse of Astarte). 

Rinck, Relig. der Hellenen, i. 223. 



P. 271. 

The district of the Ammonites was considered the property of the 
god Chamosh-Ariel. The Israelites regarded their land as the property 
of Jehovah, which he had given them for a possession. 

Movers, 358 ; Judges, xi. 24 ; Amos, i. 14 ; Jer. xlix. 3 j xlviii. 7. 



25 



386 



SPIRIT-HISTORY OF MAN. 



Pp. 276, 286, 321. 

And at that time came Iahosha and cut off the Anaki from the moun- 
tains, from Habaron, from Dabar, from Anab. — Josh. xi. 21. 
The Anaki (were) there, and the cities great and fenced. 

Joshua, xiv. 12. 

Pp. 314, 315. 

Zagreus (Zagareus) the god ; Zachariah (Zacharias) the priest. 
P. 326. 

With Pushan, Apasson, deity-names, compare Bashan (Abasan) : 
Har-Alahim (is) Har-Bashan. 
Adoni said : From Basan I will bring. 

Ps. Ixviii. 16, 23. 

P. 372. 

There is no reason to doubt that Buddhism had extended itself into 
Cashmere in the third century before Christ. 

Prof. Salisbury, Journ. Am. Oriental Soc. i. pp. 101, 119. 

P. 367. 

Mara, " sensual attachment." — Ibid. i. 282. Mar " the Lord " in Syriac. 
—1 Cor. xvi. 22. Dr. Cruse ; Movers, 28, 663. 

P. 284; p. 291. 

Amon, Anan, Iohanan, iZasad-lAH, Anani, Assir, SAN-azar, Parez, 
iZalah, iabaz, Aharhel, iZathath, Alah, Ar, Saraph, Tamin, Iarib, Azam, 
As an, Ahi, Guni, Baal, Baki, Ahitob, Zadok. Ethan, Kadash (Kedesh), 
Bimmon, iZIlen, iZukok, Bari, Arad, Adar, Elam, Eliel, SIi-ashak, 
N-onah, Nah-ash, Kapha, Uzal, Ebal, Salma, Abida, Bela, Baor, iZusham, 
iZadad and Bedad, Aliah, Teman, Baal-hanan, Carami, TJri, Aram, Ram, 
Boaz, Attai, Iaho, Zaza, iada, Ah-aban, Akar, iZalaz, iZ"-usi the ARcmte 1 
are single or compounded Sun-names. The land of Aos (Aus). Job, i. 
Thy Bali thy Asi (Osl/TJsi) : Ihoh Zabaoth is his name ! 
" Thy Husband (is) thy Creator." — Isaiah, liv. 5. 
Thou shalt call me Aisi and no more Bali. — Hosea, ii. 16. 
The names of the "suns" or "kings" Asa, Shalom (Shallum), Alah, 
Iaho, Basha, Adon-Iaho, Sol-AmaA, Saul, Dod (Dvd), Abas-Alom, king 
Tai, Agag, Abadon, Elon, Aphthah (Ptah) or iephthah, Arab or Oreb 



1 1 Chron. the first six chapters ; 1 Esdras, v. 30 ; 2 Sam. xvii. 5. 



NOTES. 



387 



(Iarib, Rab), Zeb, Zebul, Agalon (Eglon), Og, Atabal king of the Sido- 
nians, 1 Kings, xvi. 31 ; and kings Tab-Rimmon, #-azion, 1 Kings, xv. 
18 ; Aluattes or Haluattes, king of LuD-ia, Adod, a Phoenician king-name 
and deity-name mentioned in Sanchoniathon, are Sun-names. 

And Bala son of Azaz son of Shemu (Samo) son of Ioal : he dwelling 
in Arar (city of Aroer=Horus) even unto Nabo (Nebo) and Bal-Maon.° 

1 Chron. v. 8, 

Pp. 37, 77, 78, 310. 

But when Immortal God's' imperishable angels, 
Ekar, c EromiEL, OuriEL, SaniEL and AzaEL. 

Sibylline Oracles ; Gallaeus, 274. 



P. iv of the Preface. 

To the believer, who holds that God has regulated all progress by 
general laws, it would be natural to look for some similar principles of 
development in the Sanskrit and Hebrew, and primarily in the mode 
of writing. 1 

Lepsius- says 2 that the Indian (Hindu) Alphabet has a common origin 
with the Semitic : that all Semitic and Indogermanic alphabets carry us 
back to one and the same primal alphabet : this was a syllabic alphabet ; 
that is, every letter contained a consonant and vowelic element united 
into an indivisible unity. The Devanagari, the holy writing of the Hin- 
dus, was a pure syllable-writing before the vowel-marks were added 
above and below the line : it can, however, always be read without them, 
because every letter includes in itself, besides the consonant-element, also 
the vowel «. and is spoken with it. 3 T is Ta, B Ba, K Ka. The Hebrew 
likewise was anciently written without the vowel-points, which date from 
about the seventh century after Christ. If, therefore, any one would 
read the language of the Old Testament as it existed prior to our era, he 
must fill up the blanks between the consonants with vowels ; and if no 
particular vowel is indicated, which should he take of the five vowels 7 
The first, of course, since it was included in the consonant. Prof. Hein- 
rick Wuttke, speaking of the Semitic-Phoenician Alphabet, says : Neither 
consonants nor vowels were pure, separated in their peculiarity, because 
to the former a short vowel was added, to the latter a slight breathing. 4 



1 Compare Weber, On the Semitic Origin of the Indian Alphabet, 1, 139, 
149, et passim. 2 Lepsius, Ueber die Anordnung und Verwandschaft des 

Semitischen, Indischen, Aethiopischen, Alt-Persischen und Alt-Aegyptischen 
Alphabets, pp. 40, 44, 46, 47, 19. 3 Ibid. 23, 24, 26. 

4 Zeitschrift der D. M. G. xi. p. 96. 



088 



SPIRIT-HISTORY OF MAN. 



Seyffarth, speaking of the Egyptian Hieroglyphics, says : As in Hebrew 
and other Semitic languages, the v ( owels were commonly left out of the 
account. 1 Take for instance the Hebrew name Abimlk on Irbal. It may 
be read Abimalak ben Irabal, or Abemelek ben Irebel, or Abimelek ben 
Ierobal, &c. ; but as we must select one of the vowels, Aleph (Alpha), 
which stands for the sounds a and e, has the preference. Take the name 
iroslm (Jerusalem), and putting in the vowel a, we have Iarosalam. Take 
alhi and alhim, and inserting «, we have Alahi and Alahim, names of 
Jehovah. Take ahitjpl, and this rule gives us the word Ahitapal (Ahi- 
tophel). There are cases where the Hebrew with its old vowels can 
dispense with all additions : as arim " fires," from ar " fire." In almost 
all cases where Hebrew names are introduced in this work, they are to 
be read without the vowel-points. 

In the subordinate position which vowels occupied in reference to 
consonants, and more especially from accidents and the usages of collo- 
quial utterance, the vowel sound a has been exchanged for all the other 
vowels in turn even in the same word — first in conversation, later in 
writing. Thus we have Asak, Isaak, Osogo, Such-os, Sichae-us, all 
sounds representing the same name originally. It is best to lay little 
stress on vowels as being a variable and mutable element, and to adhere 
to the consonants as the ancients did. 

The broad a becomes o and au ; the short a becomes a short i, and 
frequently is dropped entirely at the beginning of a word : as, Pidaura, 
anciently Epidaurus, Sar for Asar, Kur for Akar, Keb for Akab, Seb for 
Asab, Sarak for Asarac, Mardi for Amardi, a people of Asia, Media for 
Amadia. Very often a is misread e in the Bible ; for Aleph, the first 
character of the Hebrew alphabet, is both a and e. The consonants were 
continually transmuted into their middle and aspirated forms. P is B 
and Ph. T becomes D and Th, as in Methone and Modon, two names 
of the same city. K passes over into G and Ch. The letters i, j and y 
have all the same sound, and are written indiscriminately one for the 
other in this work. In the Hebrew, i was constantly prefixed to words 
beginning with a vowel. The same occurs in Egyptian words. It is also 
added at the end of names, as a suffix and otherwise. S softens to sh 
and Ti. Sometimes a word beginning with a vowel was written both 
with and without an aspirate. The ancient u in Greek and Latin words 
has been turned into a y (Ludia, Musia. Dionusos). S is z. 

Pp. 266, 380, 381. 

Philo says the Taaut-writing contained only a history of the gods 
during their life in Phoenicia, and not the later added allegories of the 



Seyffarth, Chronology, 40. 



NOTES. 



389 



priests. Philo adduces this document as proof that the gods of the 
Phcenician religion were only men. This is the doctrine of Genesis 
which corresponds to Philo's description of the Taaut-document of the 
Phoenicians. Compare Movers 91 (Orelli's Sanchoniathon pp 6 8) 102 
107,125. ' " ' 

P. 381. Masses. 

Compare Masa, or Massa, one of the children of IsamaEl.— Gen. 
xxv., 14. Kadmah. — Ibid. 15. 

P. 381. 

The Flights of AnoNis— Movers, 200. Adonis died Sept. 23.— 
Movers, 211. The Wanderer Kadmus. — Nonnus, Dionys. xiii. 350. 

P. 200, 286. 

" The kings (of the Thracians) say that they are born from Hermes" 
(Kadmus). — Herodot. v. 7. Hermes-Kadmus (as Hades, Vulcan, 
Thoth).— Movers, 520, 521, 21, 23, 43, 83, 142, 155. Kadmah, Gen. 
xxv. 15. 

Pp. 216; 383, Hercules. 
The soft-footed Hours in the twelfth month brought the Adon^ 
from ever-flowing Acheron !— Theocritus, Id. xv. 103 ; Movers, 233. 

P. 251. 

A Festival of Fires (pura). — Movers, 14. Diana, Virgo. Movers 31. 
P. 284. 

The names Danaus, Aegyptus, Dorus, Tarah (Terah), Cilix, Phoinix, 
Mus, Car, Misor, Misraim, Assor, Tur, Sidon, are used in the same way 
as the names in the Table of Nations, Gen. ix. 8-13, 15, 22. 

P. 362. 

Kur is the Sun. — Movers, 228 ; Anthon, Art. Cyrus. Kyr=Adonis 
and Memnon. — Movers, 199. Agr-adates (Cyrus) from Akar the Sun 
and Adad, Aditya, Tat, the Sun ; like MiTHRA-dates. Koras ; Achor. 
Ichor " Spirit." 

P. 269, Rote 11. P. 145, Note 2. 
Achab.— Movers, 179. K-6keb BAAL=the Planet Jupiter.— Mo- 
vers, 174. IxAB-od, haCAB-od, Cup-ido, CoBad, Aicuptah, Coptos. 

P. 301. 

The hurtful elements in Nature are emanations from the sun and 
are personified in the idea of Typhon.— Movers, 160. 

P. 268. 

With Ischus compare the name IsacaA, Gen. xi. 29. 



390 



SPIRIT-HISTORY OF MAN. 



Pp. 297, 299. 

"With Iacab and Asau compare Asak and SamaEL (Ishmael), Nit 
(Anat) and Antaeus-Typhon.— Movers, 397, 419, 232, 435, 371. 

Pp. 362. 389. 

Adoni is the Kurios (Kur). — Psalm ii. 4, Septuagint; 2 Cor. hi. 17; 
Luke ii. 11. Mar KuRi, Mar the Sun (Mer-KUR). — Movers, 522. 

Pp. 389, 216, 225. 

Thammuz and Adonis die in June. — Movers, 210. Compare the 
Horus-festival in Epiphi (June 25th to July 25th). The Death of 
Adonis was celebrated doth in Summer and in the Autumn. 

Hues Attes, cm Ata, or cm Aba, Attes lives ! The evdgeiv of 
the Attes-worshippers in the Bacchanalia and cm Azon were in Phoeni- 
cia the Cry or Joy which succeeded to the sad Death-lament Hoi 
A don. — Movers, 205. Semele was also called Hue (Hua). In the 
Mysteries they " go shouting aloud that Eua" (Eve). — Euseb. Praep. 
Ev. p. 62. Eusebius also mentions the Wanderings of Ceres and Pro- 
serpine. — p. 62. Bacchus was called Euas and Huas, and Guas. — 
Movers, 547, Hesychius ; Scholia ad Aristoph. Aves, 583. 

P. 382. 

Aisculapius, Asklepius (Esmun). Osiris (Adonis, Bacchus), Ammun, 
Smun, Thoth, identical. Movers, 150, 528, 233, 125, 435, et passim. Tat- 
Aesculapius, Ibid, 500, 501, is Sarapis and Thoth. 

Pp. 160, 210 ff, 383, 389. 

The prevailing doctrine maintains that Sarapis is Pluto. Some con- 
sider him Osiris, Jove, Aesculapius. — Tacitus, Hist. iv. 84. 

K«<#(a)mus who sowed the earth-born crop. — Euripides, Bacchae, 264. 

Kadmus is Thoth (Death), Taaut, Hermes.— Movers, 62, 89, 205, 
519, 501, 537. Compare the names Sarp-EDON in Homer (Sarap-is), 
ZaccuR (Zagreus), Nehemiah, hi. 2 ; Mar-aMUTH (Muth, Pluto). — Ezra, 
viii. 33. 

Pp. 199 Note 2, 205, 206. 
And often too she struck very-nourishing earth with her hands, 
Invoking Aides (Ad) and awful Persephoneia 
To give death to her son.— Iliad ix. 568 ff. 

Pp. 381, 290. 

The Mourning for Huas ! — Crusius, Iliad, Heft, v. p. 71. Ilu vh 
nin would be Ceres (Eve) Demeter. 



NOTES. 



391 



Whom a little before they had buried they say has risen.— Julius 
Firmicus, de Errore Profani Religionis. 

Reviviscens canitur et laudatur ! — Hieronymus ad Ezechiel, viii. ; 
Movers, 205. 

Pp. 216 ff; 257, 383, 399 ff. 

According to Menander, Hiram first celebrated the Resurrection of 
Hercules in the month Peritius (Berith). — Movers, 385 ; Josephus ; 
Antiq. viii. 5, 3. On the 2d of Peritius. the twenty-fifth of December in 
the Roman Kalender, the Festival Natalis Solis Invicti corresponding to 
the Hercules Tyrius Invictus was celebrated. Hiram of Tyre first per- 
formed this ceremony. — Ibid. 386. 

Not even the power of Hercules escaped Death ; 

Who was the dearest to King Deus (Zeus). — Iliad, xviii. 117, 118. 

Pp. 290. 225. 

For Ahoh (Adam) and Hon (Eve), read Huas and Huah, or Guas 
and Choah, Iacchos (Achos) and Choh (Eve, Ceres) : or Gauas (Adonis) 
and Chauah (Agaua, Agave, Eve) ; or Akab (Iacob), Kab, Keb (Saturn), 
and Chavah (Eve), mn or nirt (Eve) can be read in either way with- 
out the modern vowel points, mrr (Iachoh, according to Movers, p. 548) 
is Iacchos (Bacchus), nih (Choh) is Eve (Ceres). 

P. 92. 

Adani or Adoni ( Adni, Adonai, Atten) and Athena (Adana) would 
be Adonai (Jah) and Wisdom the Goddess of Pindar and Proverbs vii. 
Compare Brahma and Sarasvati the Goddess of Science ; Apollo and 
Minerva in Athens ; Agag, Ukok, Gog and Ogka (Athena) ; Adonis 
(who is Bacchus.— Movers, 25, 545 ; Eusebius, H. E. iii. 23 ; Plutarch, 
Quaest. Conv. iv. 6) and Autonoe, Danae. See p. 209 above. 

P. 206. 

For Succoth (tents ?) read perhaps Saga, Siga, Sicca (Venus).— 
Movers, 642, 587 ? 597 note, 596, 14, CoTys a goddess, Cuth a place, 
KuTHereia, TarKAT, AdarGATis, MelECHET. Two cities named Succoth, 
from the Sun-god perhaps. Compare M-ASSAGET-ae. 

Pp. 48, 72. 90, 191. 
Compare Aiiar (Jair) the Hebrew month (April-May), Ear, Eiar, 
"Spring" in Greek, Iar the Egyptian god, the "god iARiboW named 
in Palnryrene inscriptions.— Movers, 434 ; Gesenius, 229 ; Iar-BAS (Iarob), 
Movers, 427 ; Ier-obal : year in English, iar meaning month in Egyptian. 



392 



SPIRIT-HISTORY OF MAN. 



— Seyffarth, Theol. Schr. p. 23. Ar (Ares) the fire-god Mars. —Movers, 
335 ff. Ae of Moab ; Aur, the city of the fire-priests : Ar the Sun-god. 

P. 94. 

AriEL (Adoni) AHadne (Venus-Proserpine). Abab (Adonis) 

PAPHia (Venus), Phoebe (Moon), Bhava (Existence). Pharo 

(Mithra) Freia (Venus). Neb, Nabo Niobe. Amas, Mus 

AmazaA (Artemis). Stratum and ^Istoret. Akabar, Cabar 

(Cabir), Cupris (Venus). Kedar KuTHEReia (Venus). 

Let the Desert and its cities cry, the villages Kadar inhabits. — Isaiah, 
xlii. 11. 

Zeus (Sios-Athamas) encircled his wife (Iuno, Ino) in his arms 
And under them the divine earth produced fresh herbage, 
Dewy lotus and crocus and hyacinthus. — Iliad, xiv. 346 ff. 

P. 208. 

Adam«s the son of Asi, and Asios son of Hurtacus. — Iliad, xiii. 759. 
AtummVw, a Trojan, son of Amis-odar-ws. Atummos. — Iliad, v. 581. 
Idomen-eus. — II. xvi. 317. 

I saw Adoni standing on the altar, "Who said : 

If they dig into SaoI (Hell) there shall my hand take them ! — Amos 
ix. 1, 2. 

Pp. 35, 86. 

Adonis was called iTaios (Ed). Ada, the Babylonian Hera (Era) 
or Juno, was called by the Turians iTea. — Movers, 199, quotes Hesy- 
chius. 

From the Psalms. 

Ihoh AlahI, vii. 2. Ihoh ADONino, viii. 10. Amon, ix. Al, x. 11. 
Ihoh Al, x. 12. Ihoh Malak Aolam o AD=Iahoh is King, to time 
(Oulom) and eternity, x. 16. Thou saidst to Ihoh Adoni, xv. 2. I 
invoked Ihoh and to Alahi I cried ! xviii. 7. ALi6N=God, xlvi. 5. 

And he rode on a Kherob and flew and was borne on the wings of 
the Wind, xviii. 11. Who is Aloh except Ihoh? ALAHino, xviii. 32. 

Who is this King Hakabod ? Ihoh Azoz and Gabor, Ihoh Gabor ! 
— xxiv. 8. Iah, cii. 19. 

Give to Ihoh, Sons of AL-im (the gods), glory and strength, xxix. 1. 
Malak lHOH=Angel of Iahoh, xxxv. 6. Adoni, xxxv. 17, 22. Alahi 
and Adani, xxxv. 23, Ihoh Alahi, 24. Adani shall deride him. xxxvii. 13. 
Adani Alahi, xxxviii. 16. Ihoh Alahi. Ibid. 22. Adani Ihoh, lxxi. 5. 
Ihoh Zabaoth, . . . Alahi Iakab, xlvi. 12. Al, Alahim, Ihoh, shall 
speak, Psalm l. Ih (Iah) Adoni, cxxx. 3. The name ADNi=Adani, 



NOTES. 



393 



or Adoni is used thirty-two times besides, in the Psalms, as a name of 
Iahoh. 

P. 244. 

Therefore, Alahim, thy Alah has anointed thee with the oil of 
joy before thy companions ! — Ps. xlv. 8 ; Schmid & Septuagint. 

Pp. 242, 243, 245, 247, 362, 390. 
"Wherefore are the nations agitated and the peoples meditating 
vanity ? 

The kings of the earth have united and the rulers have consulted 
together against Ihoh and his Massiah (anointed king) : 

Shall we tear off their fetters and cast off their cords from us ? 

Dwelling in the heavens he shall laugh, Adoni shall deride them! 

Then he shall speak to them in his anger, and in his ire shall terrify 
them : 

But I have anointed my malak (King) upon Sion the mount of 
K ad as hi ! 1 

I will announce concerning the decree ; Ihoh said to me : My Son art 
Thou ! I this day have begotten thee ! 

Ask of me and I will give nations (for) thine inheritance and (for) 
thy possession the ends of the earth. 

Thou shalt subdue them with an iron sceptre ! 

Kiss the Son, lest he be angry (0 kings) ! — Psalm ii. Schmid. 

Pluribus persuasio inerat, antiquis sacerdotum libris contineri, fore 
ut valesceret Oriens et e Judaea profecti rerum potirentur. — Tacitus, 
Hist. v. 13. 

Pp. 252, 280 ff. 

From Tros (Tvrus, Thor, Thore) were descended three illustrious 

SONS, 

Ilus, Assaracms and divine Gan-umede ! — II. xx. 231, 232. 

Ovid Met. x. 160 calls the Cup-bearer Ganymede iLiades (Son of II 
or Son of Ilium). Attis, Adonis and Bacchus are all occasionally 
represented holding the cup. 

P. 278. 

Numbers, xxxi. 37-50 ff, contains appropriations out of the spoil like 
those given to Apollo at Delphi after victories. 

1 Kadash-BAKANA (Baruna?), a place —Joshua, xv. 3; Kadash, a city.— 
Numbers, xx 14. Compare AKDEStis (Akadas Atys)— Mars. Compare Movers, 
382, 383, 306. Kadasho means "his Sanctity." 



394 



SPIRIT-PIISTOKY OF MAN. 



Pp. 80 ff, 275, 284. 

With Amon compare Iamin and the Iamini ; with Iachin the Pillar- 
god compare Iachin and the Iachini (Agni). With Sun (San) compare 
Suni and the SAuni ; with Ariel (Moloch) ; Areli and the Arelians. With 
Pars, Perseus, compare Pharez, the Apharsi, the Pharezians and the 
AphartfsaZi ; with Azrael (Israel), Asriel and the Asrieli ; with Abar 
(Eber) ifeber, compare the Heberi (Hebraioi) j with Arad, Arod and the 
Arodi; with Aran (Ouranos), Eran; with Agni (Chon, Akan) compare 
Guni, the Kan-ites (Kin) and the Gunites ; with Azar, Iezer and the 
Iezeri : — Numbers, xxvi. ; xxiv. 21, 22, 24 ; Ezra, vi. 6 ; iv. 9. 

And the children of Azar are these : Bel-ahan and Zaun and Akan. 
— Gen. xxxvi. 27. Zauanas was a god in Sidon, Movers, 216 ; Sion (Sivan) 
a Hebrew Month-god. Compare Azon, p. 390 above : Zan (Zeus), and 
" the princes of Zoan (Zan)." — Isa. xix. 11. Comp. Zon. — Movers, 216. 

Pp. 181, 267. 

Asabel, family of the Asabeli (Asbolos). — Numb. xxvi. 38. Baal- 
Chanan, son of Akdbor (Akbor, Chebar.) — Gen. xxxvi. 38. Phoenix is 
son both of Agenor and Cajiaan. They must be the same. 

P. 270. 

Jupiter was euhemeristically called a mortal king of Crete. — Jupiter 
Minos or Jupiter Ammon ! 

Pp. 152, 55, 146, 290, 138, 186, 195. 
Ouranos and Ge as Man- woman. — Movers, 147. Uranos formerly 
named 'Epigeios (Adam) separated from his spouse Ge (Adama) ; which 
is a Euhemeristic account of a primitive union of heaven with earth, 
which the Demiurg divided into two halves. — Movers, 271. Epigeios 
(earthy), in Sanchoniathon, is the name Abachus (Ibycus) or Bacchus 
slightly changed. The First Man was of the earth, earthy. — 1 Cor. xv. 47. 
It is probable that Sanchoniathon's stories were intended to depreciate 
the ancient polytheism in favor of something like Mosaicism. 

Pp. 251, 252, 389. 
Isis is Proserpine. Ariadne is Proserpine. Theseus is the Tasian 
Hercules who goes through the twelve chambers of the Labyrinth 
devoted to the 12 deities of the Babylonian Zodiac. Compare Movers, 81. 
She is the Bride of Bacchus in the Mysteries. Minotaur would be the 
Equinoctial Bull or the Sign of the Bull, the Creator-Sun. Labrand- 
eus was the Ludian god (Liber- Anid, Anait) also called Zeus Stratios. — 
See Movers, 476, 17, 19 ; Plutarch, Quaest. Gr. 45. Zeus was the hus- 
band of Ceres ! Sab-Azios = ZEus-Dionysus. 



NOTES. 



395 



P. 171. 

Divine Wisdom (Thoth, Kadmus) as a Cloud. Compare Jupiter as 
Golden Shower wedding Danae (AriAdne) the daughter of Acvisius, 
who is Saturn, great grandson of Danaus— Movers, 398; Iliad, xiv. 321 
—and grandfather of Perseus most illustrious of all men. Acrisius is 
son of Abas. 

P. 326. Note 3. 

Compare Peirith-o-'MS euhemerized into a counsellor equal to the 
gods, the son of Zeus. — Iliad, xiv. 318. Compare the name Proit-os ; 
Pryd = a British Sun-god— Bunsen, Phil, of Univ. Hist. I. 149, 150. 

Pp. 245, 359, 360. 

E coelo rex adveniet per secla futurus 

Scilicet in came praesens ut judicet orbem. 

Unde Deum cernet incredulus atque fidelis. — Sibylla Erythraea. 

Pp. 266, 389, 381, 284, 273. 

Compare Sanchoniathon's AGReus and Homer's Agrhis, Iliad, xiv. ; 
Homer's Adrastus, xv. 120, and the Adrastus who kills Atus (Adonis) : 
the names ALT-es (Alates, Aluattes), Iliad, xxii. and Lot, Laothoe 
and LEiT-as 

Pp. 389, 390, 268, 297, 206. 

PugmALioN murders Zaki, Saki (Sichaeus), the 'pure brother. — 
Movers, 398, quotes Cedrenus I. 246 ; Malala, p. 163. 

P. 220. 

Plutarch precedes the dissertation on the Jews by the assertion that 
Bacchus and Adonis are the same. — Plutarch, Morals, 816. He also de- 
clares that Neptune presides over the humid and generative Principle. 
— p. 821. Quaest. Conv. III. i. The pine was consecrated both to Nep- 
tune and Bacchus, and all the Greeks adored Neptune Phutalmios and 
Bacchus Dendrites. 

Neptune and Ceres were worshipped in the same fane. — Ibid. 812. 

Ceres is sending forth gifts for you and Bacchus is 
Much-cheering, increasing the germ of trees, 
Holy Light of Autumn !— Pindar. Plutarch, pp. 910, 926. 

Empedocles names Venus Lifegiver, but Sophocles named her the 
Fruitful— Ibid. 924. 

Osiris is the Nile according to the Egyptians.— Plut. de Is. xxxii. 
They call Bacchus Hues. — de Iside xxxiv. 



396 



SPIRIT-HISTORY OF MAN. 



Pp. 152, 153, 160. 

" The Spirit in the mouth."— Plutarch, Moralia, p. 900. 

Pp. 197 line 3, 158, 362. 

For as that which is filled with Holy Ghost (Pneuma) is called 
empnoun (breathed into), and that which is filled with understanding is 
called sensible, just so this dance of soul has been named enthousiasmos 
on account of the communion and communication of diviner faculty : 
and the prophetic of enthousiasmos is from Apollo's inbreathing and 
possession ; but the Bacchic is from Dionysus: 

And with Corybantes ye will dance ! 

says Sophocles ; for the rites of the Mother and the rites of Pan agree 
with the orgies of Bacchus. — Plutarch, Erotik, xvi. 

P. 213. 

To those who* love there is a return (Anodos) from Hades to light! 
Ibid. xvii. 22. 

Pp. 206, 209, 381. 
However there are some slender and obscure emanations of truth 
scattered through the mythologies of the Egyptians. . . . Xenophanes 
ordered the Egyptians if they think Osiris a mortal not to honor him as 
God, but if they think him God not to mourn him !— Plutarch, Erot. 
xvii. xviii. For Osiris and Isis have passed from good daemons into 
gods ; but there are sacrifices by which they appease and soothe the 
obscured and crushed power of Typhon, which is yet half dead and 
struggling ! .... In the Sun's sacrifice they exhort those worshipping 
the God not to carry gold ornaments upon their body and not to give 
food to an ass (Typhon's emblem). Some say that from the fight (be- 
tween Horus and Typhon) Typhon fled seven days on an ass, and, escap- 
ing, begat the boys 'Ierosolumos and Ioudaios (Jerusalem and Judaeus). 
Plut. de Iside, xxx. xxxi. 

mysteries and sacred stories. 

Osiris having been put in the box or ark by Typhon and thrown (as 
the Fruitful Principle) into the Nile on the seventeenth day of the month 
when Sol passes through Scorpio, the myth proceeds to state that the 
Pans and Satyrs revealed the facts and produced panics (panikas) which 
gave rise to the name. Isis wandering everywhere and perturbed met 
no one without calling to him, but meeting with little children she 
asked about the ark (or box) : these happened to have seen, and told 



NOTES. 



397 



the mouth of the Nile by which the friends of Typhon had sent the 
vessel to sea. But Isis, perceiving that Osiris had united himself in 
love to her sister as to herself by mistake, and seeing as evidence the 
melilotine crown which he left with Nephthys, seeks her little Boy (for 
she had exposed him as soon as he was born for fear of Typhon). He 
is found after tracking him with dogs, he is grown up, and her guardian 
and companion is called Anubis (Mercury), said to guard the gods as 
the dogs do men. 

From him she learns that the ark has been washed by the sea to 
Byblus and the wave had mingled it with some heath. But the heath, 
giving out in a little time a very great and very beautiful shoot, em- 
braced and grew round and concealed it (the ark) within itself. . . . Isis 

comes to Byblus She nurses the Boy of Astarte by giving him 

her finger in his mouth instead of her breast. At night she burns the 
mortal (parts) of his body. . . . The Mother makes a noise and the 

Child's IM MORTALITY is lost. 

As soon as Isis finds herself alone she opens the ark and putting her 
face upon his (Osiris's) kisses him and sheds tears. She frightens to 
death a Boy who observes her. This is Manebos Palaestinus. 

When Isis has gone home to Horus in Boutos and has put the ark 
out of sight of men, Typhon hunting by night near the Moon falls in 
with it (the ark), and knowing the body, divides it into fourteen pieces 
and throws them away separately. . . . But Isis made images and gave 
them to each city, as if she was giving them the body : so that he might 
be honored by more, and, if Typhon should conquer Horus, seeking the 
genuine body he would despair after hearing so many stories. Then 
Osiris from Hades being present with Horus prepared and trained him 
for the fight. 

This is a small part of Plutarch's story, while many other things, 
such as the dismemberment of Horus, etc., etc., are left out by him. The 
Egyptians fable that on the seventeenth day of the month Osiris died, on 
which day the full-moon is evidently most full. On the nineteenth day 
of the month by night they go to the sea. And the stolists and the 
priests bring out the holy ark of gold, having inside a box into which 
taking drinking water they pour, and there is a shouting of those present 
that Osiris is found ! Then they mix fruitful earth and water, and, 
commingling aromatics and incense of the costly kinds, they form a 
luniform little image ; and this they robe and adorn, signifying that 
they consider these gods the essence of earth and water. — Plut. de Is. 
xxxix. 

A certain Pamulas heard a voice proclaim in the temple that 
Osiris the Great Beneficent King is born ! 



39S 



SPIRIT-HISTORY OF MAN. 



He therefore brought him up receiving him from Saturn. In his reign 
the Egyptians were freed from a hard life and the chase, he giving them 
fruits and laws, and teaching them to honor the gods. — Plutarch de Iside. 
All this is the covering up of the old religion by Sacred Stories in prin- 
ciple not unlike those of the Hebrews. 

The celebration of the Adonia began with the disappearance of Adonis, 
after which follows the Search for him by the women. The Myth 
represents this by the Search of the goddess after her Beloved ; which 
is analogous to the Search of Persephone in the Eleusinia, of Harmonia 
at Samothrake, of Io in Antioch. In Autumn when the rains washed 
the red earth on its banks the river Adonis was of a blood- red color, 
which was the signal for the Byblians to begin the Lament. Then they 
said that Adonis in hunting was killed by Mars, or the Boar, and his 
blood running into the river colored the water. Hence the name of the 
river Adon ; for Adm (interchanged with Adn) means " blood." — Taken 
from Movers, 200. " Adonis is mourned in most states of the Orient as 
the Husband of Yenus, albeit this evil has passed over even to us." — 
Firmicus, p. 15, ed. Wovver ; Movers, 193, 154. 

Bethleem nunc nostrum et augustissimum orbis locum, de quo 
Psalmista canit 

Veritas de terra orta est ! 

lucus inumbrabat Thammus, id est, Adonidis : et in specu ubi quondam 
Christus parvulus vagiit, Veneris Amasius plangebatur. — Hieronymus 
Ep. 49. ad Paulin. Tom. iv. part II. pag. 564. ed. Martianay. Movers, 
193. 

Pp. 219, 220, 256 5 . 
And immediately issued blood and water (Spirit) — John, xix. 34. 

P. 185. 

The Egyptians like the Greeks make two Cupids, the common and 
the Celestial ; and the third Eros they think the Sun. Aphrodite they 
greatly venerate. And we see that there is a great resemblance of Eros 
to the Sun and of Aphrodite to the Moon ; for fire is neuter as some 
think ; but brightness and heat is sweet and generative, that borne by 
the Sun gives nourishment, light and increase to the body ; but that 
which comes from Eros, to the minds. — Plutarch, Mor. p. 934. 

Pp. 244, 285. 

The altar of Deus the Savior in the Peirseus. — Ibid. p. 1031. The 
temple of Aiak-os in Aegina. 



NOTES. 



399 



Pp. 213. 

Proserpine is in the moon and what are connected with the moon.— 
Ibid. 1152. She bounds upon Pluto in Hades— See p. 1154. The 
Athenians anciently called the dead D-emetreos, that is Cereales. 
Proserpine was called Only-begotten. Luna is Diana. — p. 1157. 

P. 145. 

" God indeed, just as the ancient saying says, holding the Beginning 
and Middle and End of the All ! "—Plutarch, p. 1375. This is the 
Alpha and Omega ! 

P. 102. 

In support of the opinion that the longer ancient names are com- 
pounded of shorter names, it is only necessary to glance at the Baby- 
lonian names which Movers (Phonizier, pp. 479, 478 3 166. 341, 645) 
divides on this principle. 

Movers divides by names of gods the names Nabo-chodon (Achad, 
Adon)-osar, Nergal-sar-azar Bel-sh-azar, Bal-adam, Belitan (Baal -Ethan,) 
Chun-El- Adan (Chyneladan), Chin-zer-us, Adar-melech, Adr-ammelech, 
An-ammelech, Nabo-col-assar, Sar-dan-apal, Nab-opal-asar, Asar-dan-apal, 
Asar-adon, Bal-adan, Nab-uzar-adan, into the dissyllabic deity- names 
Asar, Adan, Neb, etc. If we seek to go further and divide these dissyl- 
lables into names of one syllable each, Grimm's article on the Origin of 
Language, p. 47, line 3d, and pp. 102, 103 above, where eight monosyl- 
labic Sun-names are shown to exist, would certainly suggest the attempt. 
Moreover, the habit of reading for a special purpose hundreds, perhaps 
thousands, of Bible-names and other ancient names in the countries around 
the Mediterranean, renders familiar the smaller names contained in the 
larger, so that one knows them at last intimately and sees at once the prin- 
ciples of their composition. The fact is the main thing ; it matters very lit- 
tle what speculations or theory the fact overthrows. In the Bible-names 
Adoni-bezek, Adoni-jah, Tobi-jah, Abi-jah, Ammin-adab and Tob-adoni-jah. 
it is obvious that these longer names contain the shorter ones, Jah, Adoni, 
Tob. or Adab, etc. A familiarity with the names Abas and Asak or Ezek, 
would at once suggest a name compounded of both, namely, Bezek, 
Buzac-zwm. Abas, Buz (Bushi, Iebus) and Anata, Anait-is, Nit. would 
suggest Buz-anati-um, Byzantium. Sarch-edon-us and the Edonians sug- 
gest Asarac and Adan, two names of the Sun-god. Sath-rab-uzan-es 
would come from As, Athur, Abus, Azan, or, differently, Seth, Arab, 
Azan. Liber (ELAbar), Asar (Osar) and Achad (Choda) would give the 
ancient Persian name Labor-osoar-chod. Asis the Edessa deity -name and 
Ani or Ina (the Sun) would make Sis-inn-es, or, differently, As-isinn 



400 



SPIRIT-HISTORY OF MAN. 



(Asan, the Sun). Iethro (Jethro) would suggest Athur, Hator, Ietur, 
Thuro, Atar (in Atar-gatis). Iethro is later translated by the common 
language into " his excellence," or " posterity." Iethro (if he was a god 
euhemerized) and Thuro (Athuri, Hathor) would be god and goddess, 
Hatur and Hathor. The names Ar, Ur, and El, would suggest Ariel and 
Uriel. El and Jar or Jaho would suggest Elijah or Eliaho. The god- 
names Bar, and Tom, Tmu, would suggest Bar-tim-aios. The names Malaki 
and Zadok would suggest Melchizedek. The names Am (lorn) the Sun 
and Ani } On. the Sun, would suggest Aman, Hamman, Amanus, Amon, 
Omanes. To all of which somebody replies, this violates the artificial 
system of language which I and my teachers have laid down and the 
idea that proper names are translatable. Of course, if an author dis- 
believes some of their dicta he will not follow them, but stand upon 
facts understood rationally and naturally. AriEL. Arasal (the god 
Arsalus), Salmon, Salman-assar, Azar-iel, El-izur, El-Azar, Ellasar, 
Shash-abaz-zar (Asas-Abas-Azar) ; Anata, N-athan, El-sr-athan, Ionathan, 
Nathan- Ael, Nethan-Iah, Neb-ushas-ban, Pani-El (Pniel), PEN-uel, Adad, 
El-idad, Adad-ezer, Abar-ban-el (Abar-aban-el), Abr-avan-el, Aban-azar 
(Eben-ezer) Bani-amin, Artem-is, Artem-idor-us, Ari-obar-zan-es, the 
Obar-es, Nab-onid, Abas, Bushi, ~Pos-eidon, Udon-itms, K-udon-i&ns, 
M-ak- Edonians, TA-eocrit-us, Et-eocret-ans, Cret-ans, Kuret-es, Ahaz, 
Ahaz-Iah, Iaho-ahaz, Nahum, Nehem-iah, Zedek, Zadok, Zedek-Iah, 
Echen-eus, Chon, Can-an, Chenan-iah, Chen-an-ah (Chan-Anah). Iah- 
azak-El, iZezek-Iah, Azak, Adad, Iedid-iAH, Iahi-El and EU-Iah, Aram, 
Ierem-lAH, Baal-Bam, Ram-as, i?arameias, Herm-es ; An-imaaz and 
Amaz-iAH, Kedar, Chedor-j^laomar (Omar, Mar). 

It is a generally received opinion that Hebrew proper names are 
translatable by common Hebrew words. The author is compelled 
to dissent from this view, — except as a subsequent, not a primitive inter- 
pretation of them. The Hebrew names are very frequently two-syllable 
names of sun-gods. Even among us, proper names cannot always be 
translated by ordinary words, and it is not unreasonable to suppose the 
same to be true of ancient names, especially when facts and common 
sense reasoning are both in favor of this view. If kings and priests 
were called by names of the Sun why should not others in time have 
borne similar appellations. If long names were considered as more 
dignified, would not the agglutination of short names be as rational a 
way of accounting for the longer names as to insist that they were made 
up of ordinary words which sounded a little like them, and that the 
Hebrews were called by such significant names as Tempest, Abomina- 
tion, Strength of the Lord, Resurrection of the Lord, Knowledge of the 
Lord, "Son of my right hand," or, " The Lord says " (Amariah, com- 



NOTES. 



401 



pounded of Amar the Sun, Mar ;: Lord," Mania " Zeus," and Iah u Je- 
hovah"). It is not denied that even the Hebrews punned upon the 
ancient names by thus translating them, but the author has no hesitation 
in asserting his belief that this was not the earliest manner of deriving 
them. Imagine a whole nation called by the names of abstract ideas ! 
The names were generally and mainly formed by the agglutination of 
monosyllable and dissyllable names. This mode of formation is old 
in the history of thought and primitive in the history of language. It 
is prior to all the German-Sanskrit grammatical systems. 



J 



POSTSCRIPT A. 



P. 4, read Tlavizcalpantecutli. P. 26 note 3, insert after Amous, Binck, I. 223. 
P. 27 note 3, read Aegyptens. P. 34 note 1, add Movers, 14. P. 35 note 3, add 
Eusebius, Praep. Ev. 36. P. 37 note 10, read v. 31. Pp. 37, 38, Zion is Sion in the 
Septuagint. Castor and Pollux are called "the Sio." P. 45, after Delawares, add 
J. Miiller, 116. P. 49, insert Compare the rivers Oanis, etc. P. 56, line 9, after " Ser- 
pent " insert in Egypt. — Deane, 165. P. 56, after note 15, add Amas, Masses, Amus, 
Mus the Sun ; Meisi, Serpent. P. 61 note 6, add Bunsen, Phil, of Univ. Hist. i. 
102. P. 62 note 1, after 687 add 689. P. 66 erase Aoum. P. 69, note 2 belongs to 
Bore and Pharo ; to line 27 add Adan, Dan, or Odin. P. 71 note 2, Mattan-ah, 
Numb. xxi. 19. P. 75 note 6, add Baal-Perazim. — 1 Chron. xiv. 11 ; Pharez. — Ibid, 
iv. 1. P. 79, Pharah, or PARseus. P. 80, erase Ar. It may have stood originally 
Ares7iames7i (?). Air means " city." P. 81, line 13, add Obad-Iah, Obad- Adorn, 
Iochabad, BethuEl ; Baitulos in Sanchoniathon. P. 82, line 11, add PAPEL-agonia 
(Paphlagonia). P. 86, Adonis is Mars.— Movers, 234. Note 5, add 263, 414. 
P. S3 note 6, Phil, of Univ. Hist. i. 79. P. 90, read PHC. P. 91, add ArathIs, 
the Dea Syria; Aradws, the city. P. 91, Hilaira. — Pausanias, iii. cap. 16. After 
Athro and Thuro add :— Movers, 629, 507 If; also Iethro (Jethro). P. 92, add 
Dione after Diana ; Pentheus after Banoth. P. 97 note 2, Wagenfeld is quoted 
to this word. Wagenfeld's names appear to be genuine enough, although all 
except the first diopter has been pronounced spurious by scholars. P. 104, The 
life-bearing Fire is the " Spirit." P. 124 note 5, add Movers, 195. P. 128, 
Nature. P. 160, for Demeter read perhaps Persephone. P. 161, Sanskrit Vira 
(Viras) " man," Umbrian veir, Teut. ver, Zend vira, Latin vir, Sanskrit Nara. 
Erase vir in Zend. Add Umbrian viros ; Gothic vair ; Ir. fear. P. 161, derive 
aham from Asam (Shem, Samos), Aham. P. 164, for (of heaven) read (of the rains). 
Pp. 115, 178, read Soul of the world. P. 190, for winding read spiral ; round (?). 
P. 191, line 3, read mi os mi os iar misi mi epheph nou eile os. 
P. 203, for Idean read Idaean. P. 205 note 7, Socus in Homer. P. 206, As(a)c- 
Ani-i\s. P. 208, Abel Eched " Mourning for the Only-begotten ;" = Ieud.— 
Amos, viii. 10. P. 208, with pp. 207, 210, 213, 214, compare Movers, 201. P. 244, 
insert O before Elohim Thy God. P. 254, Exaneteile Neon Phos ! Exorta est 
Nova Lux !— Gallaeus, 760. P. 254, line 35, confirmed by the Septuagint, Psalm 
xxii. 1,2,3. See above, p. 191, lines 4, 5. P. 260 note 1, Compare Kuza7i (Akascjs ?) 
the Arab Cloud-god. P. 266, p. 271 note 4, Eusebius, Praep. Ev. pp. 37, 38. P. 
271 note 6, add O people of Chamos /— Numb. xxi. 29 : Note 6, read Judges, xi. 
24 for 34. P. 280, add Eusebius, Pr. Ev. 37, 38. P 282, Azis in Homer.— Iliad, 
ii. 514. See p. 392, line 28. P. 295, line 9, The Man (ha Adam). P. 303, Satnk> 
the name of the (Sun's) river in Homer.— II. xiv. 445. The king-name Tabeal.— 



404 



POSTSCBIPTA. 



Isaiah, vii. 6. P. 305, Gabriel or Adonai. P. 315, for their city rea4 the Hebrew 
city. P. 326 note 2, compare the name PAR(a)NASS-«s (Bar-Anas, Nuseus). 
P. 360, for sense read Wisdom. P. 363, line 3d, compare Ps. xix. 4, 5. P. 382, Isa. 
xxvii. 13. P. 383, see Movers, 445. P. 383, read Byblos for Biblus. P. 386, read 
SALAM-ah for Sol-Ama/i (Salomo). With the name Apasson compare the king- 
name Apisaon. — Iliad, xi. P. 389, after Danaus insert Perseus. Dianads Virgo. 
—Plutarch, p. 1057. Pp. 251, 389, Astarte was Virgin.— Duncker, I. 166. Dido 
was Virgin. Anna was worshipped by the G-iblites. — I. 169 ; See p. 222, above. 
P. 393, the sons of El (II) were the angels. P. 394, Isis. See Plutarch, de Facie 
in Orbe Lunae, xxvii. P. 397 5 line 41, the Festival of the Pamulia which is like 
the Phallephoria was celebrated by him. — De Iside, xii. P. 392, Iacos and Cupris ; 
Chabar (Venus). — Univ. Hist. viii. 353. P. 38, SANa, a city near mount Athos. 
Saon of Samothrace, Son of Jupiter. Pp. 271, 274. Dardanus, Iasion and Har 
monia the children of Jupiter. Pp. 85, 86, CoRUBas, son of Cubele and Iasion, 
taught the Mysteries of Cubele.— Ibid. 356. P. 394, for Kin read Ken. Pp. 271, 296, 
CENeus an ancient hero; Abas an ancient hero. — Ibid. 371, 368. Pp. 82, 97, 208, 
392, Temenus son of Hercules, ancestor of Caranus (Kronos). — Ibid. 398. Pp. 249, 
270, 389, compare IacoB (Keb, Kabus) Mourned in the sacred rites of Palaestinus 
and CuBele.— Gen. l. 10; Plutarch, de Iside. The Angel Akibeel and Cubele. 
Compare ^Tecdba. P. 72, King Amus. — Virgil, iEn. iii. 80. P. 66, the angel-name 
Iomiael, and the Scandinavian god Iumala. P. 94, add Babia, the Syrian God- 
dess.- — Univ. Hist. ii. 282. P. 206, compare the king-name ladonsAC, the successor 
of tarsal.— Univ. Hist. ii. 110. Pp. 209, 290, " Tomas, a name of the Sun."— 
Book of Enoch, 98, ed. Lawrence. P. 278 read Mal-ALEEL (in Enoch). P. 175, 
light-aether. P. 116, line 20, for ring read FROST. 

Its walls too as well as pavement were formed with stones of crystal, and 
crystal likewise was the ground. Its roof had the appearance of agitated (the 
course of the) stars and flashes of lightning ; and among them were CHERUBim of 
fire in a stormy sky. . . . No trace of delight or of life was there. . . . 

Attentively I surveyed it and saw that it contained an exalted throne, the 
appearance of which was like that of frost, while its circumference resembled the 
orb of the brilliant sun ; and there was the voice of the CHERUBim ! From under- 
neath this mighty throne rivers of flaming fire issued. — Book of Enoch. I beheld 
the receptacles of light and thunder. — Enoch. P. 310 note 2, for seven read six. 

I beheld seven Stars of heaven bound in it (Hades) together, like great 
mountains, and like a blazing fire. . . . These are those of the Stars which have 
transgressed. . . . This is the prison of the angels. — p. 26. The name of the 
first (chief of the bad angels) is Yekun ; he it was who seduced all the sons of the 
holy angels, and causing them to descend on earth led astray the offspring of men. 
— p. 77. Pp. 316, 248, 253. No man has seen God at any time; the Only-begot- 
ten Son who is in the bosom of the Father, he has declared him.— John i. 18. 

There I beheld the Ancient of days, and with Him Another. . . . This is the 
Son of man. In that hour was this Son of man invoked before the Lord of all 
spirits, and his name in the presence of the Ancient of days. Before the sun and 
signs were created, before the stars of heaven were formed his name was invoked 
in the presence of the Lord of spirits ! Therefore the Elect and Concealed One 
existed in His presence before the world was created and forever. From the Be- 
ginning the Son of man existed in secret/ He shall judge Azazeel and all his asso- 
ciates. The earth shall be immerged and all things which are in it perish, while 
judgment shall come upon all, even upon all the righteous. — Book of Enoch, passim. 



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